LIBRARY OF CONGRESS. 



Shelf __.D&3 

UNITED STATES OF AMERICA. 



I 



I 



THOUGHTS AND COUNSELS, 



FOE THE CONSIDERATION OF 



CATHOLIC YOUNG MEN 



REV. P. A. VON i)OSS, S.J. 



FREELY TRANSLATED AND ADAPTED 

BY 

BEV. AUGUSTINE WIRTH, O.S.B. 



PERMISSU S UPEBIOB UM. 



■-'RIGHT ^S'^ 

DEC 111889 ' 

^7 7// h 



FR. PrSTET, 

Printer to the Holy See and the S. Congregation of Rites, 

FR. PUSTET & CO., 
1889, 



The Library 
OF Congress 

WASmi^TOM 



Copyright, 1889, 
E. STEINBACK, 
Of the Firm Fr. Pustet & Co. 



Gospel. St. Luke 7 : 11-16. 



11. And it came to pass, after this, that he went 
into a city called Nairn : and there went with him his 
disciples, and a great multitude. 

12. And when he came nigh to the gate of the city, 
behold, a dead man was carried out, the only son of 
his mother, and she was a widow : and much people 
of the city was with her. 

13. And when the Lord saw her, he had compassion 
on her, and said to her : Weep not. 

14. And he came near and touched the bier. (And 
they that carried it, stood still.) And he said : Young 
man, I say to thee, arise ! 

15. And he that was dead, sat up, and began to 
speak. ' And he delivered him to his mother. 

16. And there came a fear on them all : and they 
glorified God, saying : That a great prophet is risen 
up among us : and God hath visited his people. 



PREFACE. 



A great many pernicious thoughts and counsels are im- 
parted to young men no\v-a-days, in books and newspapers 
— in familiar conversation, and in the more studied effusions 
of the lecture-room. On all sides ihey are made acquainted 
with worldly thoughts, hollow thoughts, erroneous thoughts, 
bad, abominable thoughts, godless thoughts. Evil coun- 
sels are given them for the very purpose of effecting their 
ruin — counsels to sinful enjoyment and luxurious habits, to 
neglect of duty, to disorder and rebellion, to revenge, dis- 
sipation, and contempt of God.— O hellish, soul-destroying 
counsels ! 

Who can blame the true friend of youth, when he feels 
urged on his part, to proffer to young men thoughts and 
counsels which are assuredly for the good, and the spiritual 
progress of their immortal souls, for their true happiness 
here below, and their eternal happiness hereafter ? 

Shall hell, alone, have the exclusive right to capture 
our youth, and to bury them for ever in its black abyss ? 

Say what you will — a young heart is a young heart, — it is 
soft, tender, accessible — easily won to well-doing by charity 
and sympathy. O — let us save it while we can ! It is well 
for the mature man, for the aged man, to repent ; but who 
shall restore to such their lost time ? who requite them for 
their long wanderings in the fatiguing by-paths of sin ? Who 
shall give back to them the once-beautiful innocent fresh- 
ness of their youth ? 

Even though very few young men take to heart these 



*'good thoughts and salutary counsels, " — if but one soul 
be rescued from perdition, if but one youth be saved by that 
awakening cry : "I say to thee, arise !" all the labor and ef- 
forts of the writer will be amply repaid. It is to be hoped^ 
however, that good young men, into whose hands this little 
book may fall, will find means and ways of passing it on 
to a friend who may need advice and assistance in order 
to follow that injunction of Christ : "Arise !" 

In proposing these '^Thoughts and Counsels" to our 
young readers, we presume them to be persons of a believ- 
ing mind, — in whose hearts still live at least some feeble 
germs of faith. With unbelievers we would deal differ- 
ently ; — in their case, a foundation of faith would first have 
to be laid. 

Our present process of development is as follows : 
A young man has yielded to temptation ; he has sinned, 
more or less grievously. Heark ! — the trumpet tones of eter- 
nal truth are heard ! He is reminded of his final aim and end, 
of the value of his immortal soul. He is shown how pre- 
cious is the season of youth ; the malice of mortal sin and 
its dreadful consequences are brought before him, as well 
as the presumption of the sinner who builds upon an un- 
certain future. He is encouraged to sacrifice himself, to 
take steps towards a reconciliation, for which the tortured 
heart has long been yearning. A saving Sacrament is point- 
ed out to him, divine in its institution, heavenly in its blessings. 
He is advised to approach it; and behold ! — the dead young 
man arises from the grave ! The mighty Master of life and 
death, our Lord Jesus Christ, has stretched forth to him 
his life-giving hand, and snatched him from death, as he 
did the widow's son at the gate of the city of Nairn. Newly 
converted to God, the young man rejoices in his re- 
surrection, and the first act of his freshly restored life is to 
requite the mercy of the Lord by a true spirit of penance. 



Let him who lives, however, take care lest he die again ! 
The greatest of dangers now threaten the penitent soul. An 
inordinate affection for creatures may only too easily bring 
about another, and more fatal, death. What are creat- 
ures ? what is the world ? Vanity, nothingness, lies, 
deception ! Again, there is the enemy within the 
walls : blindness, weakness, negligence, frivolity, the 
countless progeny of human passions ! It is of the high- 
est importance to know well these vicious traitors. Their 
hatefulness, rightly considered, must necessarily fill us 
with repugnance, and urge us to self-distrust. The 
road which leads to relapse into sin is paved with a foolish 
human respect, presumptuous confidence in sinful occa- 
sions, reckless contempt of temptations, and a wrong man- 
ner of conducting one's self under them, a disregard of 
those small faults which so easily open the way to griev- 
ous sins — the habitual neglect of prayer, and of the holy 
Sacraments of Penance and the Blessed Eucharist. 

But what young man, having once been raised up by 
God from the deadly sickness of sin, would be satisfied to 
remain the rest of his life a convalescent in the spiritual life ? 
No, the repentant soul longs to grow robust and healthy, to 
thrive, to work, to act. The Saviour, on his side, invites 
her to do great things. Yea, the divine Model, Jesus 
Christ, presents himself before this active soul, armed and 
ready for the combat. ^'Follow me," he says, "march for- 
ward under my banner, and conquer the kingdom of the vir- 
tues !" And how many and sublime are these virtues — 
virtues which have for their object, by turns, God, our 
fellow-men, ourselves, and the various duties and rela- 
tions of our state of life. The young man must become ac- 
quainted with all these ; he must try to love them, and learn 
to practise them. 

The past, present, the future, and above all, the ser- 



ious, all-important question of vocation, the choice 
of one's state of life, must all engross him in turn. 
The science of the ascetic, the study of the Religious life, 
is replete with a multitude of sublime considerations and 
exalted reflections, well worthy the attention of the laity, — 
and especially, of our young Catholic men. From the prac- 
tice of what is good, one is led gently on to aspire to ''the 
better part ;" Christian perfection, here below, attaining its 
closest resemblance to God, is rewarded in the world to 
come by a corresponding degree of the Beatific Vision, — 
the possession, and fruition of God. 

Even the virtues have their degrees and comparative 
values; and it is the duty of tlie Christian "to ascend by 
steps in this valley of tears," to go from one degree of virtue 
to another, until he reaches, at last, the most exalted 
heights of holiness. 

Charity is the foundation, the soul, the crown of all 
virtues ; but charity, too, has its degrees. The nearer 
it approaches the love of God, the purer is the gold of 
this virtue. God is all love. How does he love us } 
By imparting to us himself and all that he has. He con- 
fers benefits without measure and number, and these 
benefits he confers with his own hand, and, so to say, 
in his own person. He dispenses his favors with a lavish 
expenditure of love, which does not hesitate, in a measure, 
at self-annihilation. He communicates his perfections to 
creatures, so that finding him every where, within and 
without us, we might the less hesitate to annihilate our- 
selves in our turn. — "I die daily," every Christian must be 
ready to say with St. Paul ; and this death of nature in 
the spiritual man is the forerunner of a blessed resurrec- 
tion, first, from sin and all affection thereto, and after- 
wards, from the death of the body to that glorious two- 
fold life which await§ the just at their departure froni this 



life. Thus, the young man is shown the beginning, prog- 
ress, and completion of his whole spiritual career. 

Thus, faith leads us gradually upwards, nearer and 
nearer to the throne of the Most High and the Most Holy. 
Thus, the circle is closed : from God, to God. 

As will be seen from this brief exposition, our "Thoughts 
and Counsels" offer to young men of widely-different dis- 
positions grave points for their consideration, and admirable 
lessons for their daily life. 

The many passages from Scripture interwoven therewith 
are intended to render more effectual the poor work and 
word of man, — to give them as it were, a higher consecra- 
tion, by means of the unction of the Holy Ghost. 

Each chapter is complete in itself ; all, however, have a 
common purpose and significance. 

The book is by no means to be skimmed through in a 
cursory way. According to the manner indicated in the 
ii6th chapter, it is to be read a little at a time, with seri- 
ous deliberation, and with practical application to the 
spiritual needs of the reader. 

Farewell, my dear young man ! Be solicitous for your 
salvation. Only one thing is necessary. Work while it is 
day, work early in the morning of your life. Night may 
come quicker than you expect. May the Lord grant you 
courage and perseverance, that, sanctifying these opening 
years of your manhood, your holy youth n.ay be crowned 
by a still holier old age. May Mary, your tender mother 
— your holy Angel Guardian, with St. Aloysius, the patron 
of youth — assist you, and conduct you, after a pure and 
perfect life, to the mansions of everlasting bliss ! 



! 

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FIRST BOOK. 



THE RETURN. 

I 



1. 



RESURRECTIONS. 

^^I am the resurrection and the life : he that believeih in me, 
although he be dead, shall live.'' (John ii : 25.) 

Young man, behold your own image in the son of the 
widow of Nairn I 

The corpse of a young man is carried out of the city — 
cold, stiff, motionless ; whilst the grief-stricken mother fol- 
lowing the bier, sheds torrents of tears over her irreparable 
loss. 

Alas ! for the young men who are spiritually dead in 
mortal sin ! That tenderest of mothers, the holy Church 
of Christ, weeps most bitterly, as she beholds them borne to 
the grave, or rather plunging themselves voluntarily into 
the tomb of Eternity, into the everlasting, horrible hell. 

A dangerous slumber, a kind of lingering death, is the 
state of luke-warmness, in which the soul, weighed down by 
multitudes of venial sins, loses its vigor, and sinks impercep- 
tibly into the grave. 

A feeble and uncertain spiritual life indicates a want of 
progress, a stand-still in good, a criminal sloth in the service 
of God. 

From all these states of spiritual deatli or decay, Christ 
our Lord calls back the soul to full and active life, for he 
is not the God of the dead, but of the living. (Mark 12 : 27.) 

Rise thou that sleepest, and arise from the dead, and Christ 
will enlighten thee. (Ephes. 5 : 14.) 



— 6 ^ 



Still more : we must grow in all things in the power of 
Christ, who is our head. Yes, the path of the just, as a 
shining light, goeth forwards, and increaseth even to perfect 
day. (Prov. 4 : 18.) 

God wills that you may have life, and may have it more 
abundantly. (John 10 : 10.) 

Young man, permit yourself to be awakened. Allow 
the omnipotent power of your Saviour to display itself also 
in your behalf. Hear the life-giving call of his grace and 
follow it. 

Young man, I say to thee, arise ! (Luke 7 : 14.) 

So young, and yet already dead — dead in mortal sin ! 
How the Church mourns over you, and with the Church, how 
many a well-meaning solicitous heart which knows your 
state or surmises it. How'heaven mourns over you, and 
longs for your resurrection! 

Young man, I say to thee, arise ! 

Rise from this state of slumber, of incipient death. You 
are neither cold nor hot (Apoc. 3 : 14), hence, you nauseate 
even the loving, long-suffering Heart of God. Oh ! grow 
warm once more in divine love and become as a refreshing 
draught to the true Friend of your soul. Begin again to 
live, to work, to act, to be, in short, a living man. 

Young man, I say to thee, arise ! 

Not only arise, — but courageously push forward and up- 
ward. Aspire to higher things — to the things that are above. 
Behold, the hand of the Lord is not shortened that it cannot 
save. (Is. 59 : i.) God is still rich in mercies to all that call 
upon him (Rom. 10 : 12), and ask for his graces. He 
who has invited us to be perfect, as his heavenly Father is 
perfect (Matt. 5 : 48)— he, the Faithful and True, will 
strengthen you and keep you from evil. (2. Thes. 3 : 3.) He 
requires nothing but what you can by his grace fulfil ; 
he will work in you, and with you, that you may grow unto 



a perfect man, unto the measure of the age of his fulness. 
(Ephes. 4 : 13.) 

I am the resurrection and the life, says the Lord (John 
II : 25) ; believe, trust in me, and though you should be 
dead, entirely dead, you shall live. 

And if you now live, — again : Believe, trust, cleave to 
me, who am the Way, the Truth, the Life (John 14 : 6), and 
you shall never die — you shall never die the death of sin 
— neither by the swift strokes of mortal sin, nor the in- 
sidious poison of tepidity ; nor shall you hereafter see 
death for ever. 

O Lord, what good shall I do, that I may have life ever- 
lasting ? (Matt. 19 : 16.) What shall I do that I may 
recover my true life, yea, confirm and perfect it ? 

Reflect. Consider. Ponder upon those truths which 
are able to give life to the dead, much more awaken those 
who merely slumber. 

Are there not such ? 

Behold, young man, our holy religion abounds with them! 
Draw forth the forgotten treasure into the light, and hav- 
ing reflected seriously, having discovered the things that 
are to your peace, take courage and lay your hand to the 
plow : root up, pull down, destroy, build, plant. God will 
surely increase the growth of the fulness of your justice 
( 2. Cor. 9 : 10) if you once make a beginning, and are 
truly in earnest to be converted from your evil ways. 



2. 



THE TIME OF YOUTH. 

Remember thy Creator in the days of thy youth.** 
(Eccles. 12 : i.) 

The beautiful time of youth — so poorly understood by 
the many ! The seed-time, the spring-time of life — you 
should enjoy it as the brightest and fairest season of your 
earthly sojourn. 

But O say not with the wicked : Come and let us enjoy 
the good things that are present, and let us speedily use 
the creatures as in youth. And let not the flower of the 
time pass by us. (Wisdom 2 : 6, 7.) 

Put a nobler construction on those much-abused words. 

Does not all time belong to the Lord ? 

He is the joy and light of youth as well as the support 
and consolation of old age. 

Your whole being is interwoven with God. You are from 
him, through him, for him. Everything you have is his 
gift. Body and soul, understanding and will, strength and 
health, time and grace. Always and every where, you be- 
long to God ; you are his at all periods, and in all condi- 
tions of your life. 

To forget this, is to be ruined here and hereafter. 

Will you dare to offer to God, at last, the base remnant 
of a life spent in the service of the world, the flesh, and the 
devil ? 



Ah ! when the time of youth is past, the remains too 
often are nothing but dregs in the chalice of life. 

Young man, remember thy Creator in the days of thy 
youth. I hate, says the Lord, robbery in a holocaust. 
(Is. 6i : 8.) 

Now, now learn to know God, to fear him, to love him, 
to serve and to glorify him. 

Your heart is not yet like chilled and frozen soil ; — it is 
fresh and warm, and fit to receive and fructify the good or 
evil seed that is cast into it. 

It is good for a man, when he hath borne the yoke from 
his youth (Thes. 3 : 27) ; good for him when he has early 
accustomed himself to keeping God's holy commandments ; 
and is the master, not the slave, of his own evil passions. 

It is a proverb : A young man according to his way, even 
when he is old, he will not depart from it. (Prov 22 : 6.) 
The boy is the father of the man. 

And when will you provide for the future, if not now ? 

Will you possess in old age what you have not gathered 
in youth ? 

Will you dare to sow evil, when you know that he that 
soweth wind shall reap a whirlwind (Osee 8 : 7.) 

Know, my friend, that the Church has a claim on you, 
the state has a claim on you ; grow up for the consolation 
of the former, and the welfare of the latter. 

Human society has a claim on you ; help to save it, help 
to elevate it. 

You owe a duty to yourself ; be true to it ; lay now the 
foundations of your future happiness and usefulness. 

Young man, — noble heart, fresh heart, heart capable of 
the most sublime aspirations — the paths of justice lie open 
before you ! Hasten to enter upon them, and tread them 
courageously to the end. A grand prospect stretches be- 
fore you. Strive for the highest, the best ! 



You were not created to crawl upon the earth, to have 
your affections fixed upon dust, and slime, and smoke. You 
are born for greater things than earthly riches, pleasures, 
and honors. 

Do not abuse your time of youth — a time so precious, so 
"beautiful, so full of fateful consequences, — a time which is, 
perhaps, the only time allotted you, — the spring-time, 
which may never be followed in your case, by either sum- 
mer or autumn. 

If, up to the present hour, you have not sufficiently ap- 
preciated it — if you have allowed ihe precious season to 
glide away in idleness, and sinful pleasures — oh, then, suffer 
grace to renew your youth like the eagle's, (Ps. 102 : 5.) 
Yes, plume your feathers afresh, extend your wings and fly 
forth into the boundless realm of genuine greatness and 
happiness, — up to the glittering Sun of Eternal Truth, 
Beauty, and Justice ! 



3. 

LIFE IS EARNEST. 

Great labor is created for all me7i and a heavy yoke is 
upon ihe children of AdamP (Ecclus. 40: i.) 

Be not deceived, young man, by your wild companions. 

Tauglit by faith, take life in its full, earnest meaning. 
Yes, life is earnest. Who can realize the importance and 
value of each passing moment ? 

Contemplate this life in itself. 

How short ! how miserable ! how frail is life ! 



Man, born of a woman, lives for a short time, and this 
short time is filled with many miseries. Like a flower he 
comes forth, and is soon destroyed, fleeting like a shadow 
in his existence, and he never continues in the same state. 
(Job 14 : I.) 

But what is life in its relations to God ? 

Whence come you ? 

Has chance or accident placed you in this world ? 
There is no chance. A supreme, an all-governing Being 
is the necessary and consciously-operating Cause of all. 
Where were you twenty years ago ? 
Did you make yourself ? 

Oh ! unparalleled folly ! Nothing acts, before it exists. 
Whence tlien are you ? Who are you ? 
You are the work of God's hands. 

God spoke an almighty ''Fiat," and you were created. 
Your body was made, your soul was breathed into it, both 
were intimately united, and you were called man, and be- 
came a dweller on this earth. 

Thus were made by God your parents, the authors of 
your earthly existence. And so on and on to Malaleel 
who was of Cainan, who was of Henos, who was of Seth, 
who was of Adam, who was of God. (Luke 3 : 37, 38.) 

God had a purpose in creating you. The uncreated 
Wisdom can never act without an end or object. He made 
you for himself ; for he alone can be the end and object 
of his own divine operations. 

You are made by God for God. What else does this 
mean, but that, here below, you are to praise God, glorify 
him, and serve him ? 

Noble task ! glorious labor ! Occupation every way most 
worthy of a creature, — imperative duty which all the chil- 
dren of Adam must fulfil ! No man can shun this labor, 
or omit this duty ; God's dominion extends over all ; 



12 — 



from the king to the beggar, from the queen to the lowest 
slave, all have the same duty, the same destiny. 

Once more, how serious is'this business of life. 

Say to yourself, young man : I am not here to enjoy 
ease, comfort, to revel in amusements, to heap up riches 
or win renown. 

I am a traveler, who may not loiter on my way. 

The service of God is my immediate end ; God himself, 
my last end. 

Whither do I go ? 

I am going into the house of my eternity. 

The day shall come, when this cherished wall of flesh 
will be broken down, and I shall enter into the securely- 
walled spaces of eternity. (Is. 38: 12.) 

Here, on earth, I have no lasting city. (Hebr. 13 : 14.) 
The limitless eternity, towards which I am hastening, is 
my true home, my final rest. 

Solemn reflection ! From God — for God — to God ! 

O that I would rightly comprehend it ! By no means 
would it sadden my young spirit, or throw shadows over 
my bright and gladsome youth. If God is the only and 
infinite Source of happiness, shall I find any real joy apart 
from him ? Shall I seek it where it does not exist ? 

Fair as a brilliant mirror is that future which is undim- 
med by any mist of sin, unobscured by any fear of inevit- 
able punishment ! 

Pure and clear the past, over which no night of guilt, no 
cloud of unpleasant remembrances brood ! 

Cheerful and peaceful the present through which I pass 
with mine eyes fixed earnestly upon the end ! 

My God, my origin, aim, and end,— my greatest and 
most generous Benefactor, my rewarder and reward, my 
Lord and my All — here and hereafter, — I give myself en- 
tirely to thee ! 



I shall enter into the sanctuary of the knowledge and - 
the love of God. I will go to God, who giveth joy to my 
youth. (Ps. 42 : 4.) 



4. 

THE SOUL. 

Whai shall a man give in exchange for his soul /" 
(Matt. 16 : 26.) 

Do you maintain that nothing exists except what can 
be seen, heard, touched, or otherwise perceived by the sen- 
ses ? What folly ! 

Lo ! there is in us a something wholly imperceptible to 
the senses, of whose existence we are fully conscious, whose 
effects we clearly perceive. 

You think, you judge, you will, you choose ; these are 
the faculties of a spiritual essence. 

Hence, your garment of flesh veils something that is 
nobler than its own frail material, — something spiritual, 
self-acting, self-conscious, self-ordaining. 

Holy breath of God ! (Gen. 2 : 7.) Likeness of the 
Triune Deity ! Heaven-born essence ! Soul of man, thou 
art an imperishable treasure, the highest gift of the omnipo- 
ent and all-merciful Creator ! 

What is the body, this house of clay (Job 4 : 19), in com- 
parison with the soul ? What are the bodies of all men, 
even the strongest, the healthiest, the most shapely, the 
most beautiful, compared with one soul ? 



— 14 — 



What IS the whole universe, its riches, its honors, its de- 
lights, — what are the heavenly bodies, the sun, moon, and 
stars, compared with one immortal soul ! 

And yet, I possess this supreme good, this priceless treas- 
ure ! 

Fool that I am ! I esteem only that which glitters and 
sparkles, which sounds well, smells and tastes well, which 
gratifies my senses, and satisfies my vile animal passions, 

I wear myself out for money and earthly goods, for hon- 
ors, for amusements, but as to my soul, far from valuing it, 
I neglect, abuse — yea, I even destroy it by my sins. 

Verily, when man was in honor, he did not understand ; 
he reduced himself senseless, to the level of beasts, and is 
become like to them. (Ps. 48 : 13. ) 

Look at that corpse! How hideous it is — how repul- 
sive ! No warmth, no motion. All is cold, stiff and livid, — 
and why ? Because with the soul has departed from it all 
beauty, all grace, all life. 

Give it back, if you will, a mere animal life — a life devoid 
of thought, will, intelligence, a rational spirit : let instinct, 
and not self-government, prevail — alas I what a miserable 
existence is this ! 

Gold, silver, and precious stones may sparkle and glitter 
with exceeding splendor — but the Christian soul despises 
them all ; — it tramples upon them, and casts them from 
it as so much dust. It is above all earthly treasures, — it 
needs them not. 

Even the body which in our present state is so essential to 
us, — is an object of contempt. The soul treats it as a slave, 
rejoices at its dissolution. A crown and sceptred queen — 
the soul is man's most excellent, most pure and noble part ; 
she is the body's true and rightful mistress. Subject to 
corruption and decay, the flesh cries out to the worms : 
Ye are my brethren ! (Jer. 17 : 14.) And to itself it Fays ; 



— 15 — 



bust thou art, and into dust tliou shalt return. (Gen. 3 : ig.) 

Sublime, indescribable prerogative of the spirit ! Excel- 
lent, glorious point of union with the higher world, even 
with God himself, the only uncreated, supreme Spirit ! 

I have an immortal soul. 

Therefore, death does not end everything. I carry an 
eternity within myself ; — my soul shall soar above the grave 
into which my body shall, one day, be cast. 

Now I begin to understand the question of the world's 
Redeemer: What shall a man give in exchange for his soul ? 
(Matt. 16 : 26.) 

Weigh an immortal soul in the balance with the best and 
rarest of perishable goods, and behold, it will infinitely out- 
weigh the universe ! 

Now, I understand how to appreciate the sweat, the tears 
and the blood of a God-Man. I understand Bethlehem, 
Nazareth, Gethsemane, Golgotha. I understand the Cru- 
cifix, the Church, the Sacraments, — all the efforts of a God to 
redeem immortal souls ! 

I understand now the envy of hell and of its raging 
demons. 

Now, I also understand myself better — this restlessness 
and uneasiness, — this craving of my whole being, this yearn- 
ing of my heart after happiness, happiness without limit, 
my spirit's desire for the infinite — the boundless ! 

Truly, O God, thou hast created me for thyself alone, 
and my heart can never rest, until it has found repose in 
thee ! 

O young man, learn early the value of your soul — before 
the world whispers to you its false, but alluring, maxims, 
before your eyes are blinded by the glitter of its vanities. 
Young as you are, begin now to be solicitous for your eter- 
nal interests ; and defer not so sacred a duty to the uncer- 
tain future. By so doing, you only place your salvation in 



greater danger, and shorten the time allotted you by God 
wherein to make preparation for a happy eternity. 



5. 

ONE THING IS NECESSARY. 

Fear God^ a?id keep his co7nma?idments : fo?' this is all ma?u' 
(Eccles. 12 : 13.) 

Young man, you have an immortal soul. This soul is 
your soul ; your only soul. 

You must save this one immortal soul ; it is necessary. 

We have been placed in this world by the Creator for no 
other purpose but to serve him. 

This is our duty of duties — the most urgent — the most 
unintermitting. All other duties are subordinate to this ; 
there can be no greater obligation or necessity than that of 
serving God. Even he, the Lord, cannot free us from an 
obligation winch is born of his, as well as of our own, 
essence. 

Why, then, O rational creature ! are you wholly im- 
mersed in worldly affairs ? You have not time even to 
think of your soul's salvation, much less bestow upon it 
the care its vital importance demands. Now one business- 
concern absorbs your attention ; now, another. Always 
busy, never idle, ever in anxiety and turmoil. Why, and 
for what end ? 

To become ricli } To become learned ? To win honor 



— 17 — 



and reputation ? To enjoy good health ? To live long ^ 
Perhaps, it is possible — such may be the designs of Divine 
Providence. Certain it is, however, that God requires 
that you love and serve him ; whether yoube rich or poor, 
high or lowly, young or old, he has destined you for heaven. 
You must save ycur soul. 

Many other things may be good, beautiful, useful, 
pleasant, honorable, and even important ; but the salvation 
of your soul is all this and a great deal more, for it, alone, 
is necessary. 

And now, young man, measuring with the eyes of faith 
your possible future, counting the years that may possibly 
yet be yours, will there ever come a day when this thing will 
cease to be necessary, when this duty will admit of inter- 
ruption or delay ? 

Fear God, and keep his commandments: for this is all 
man (Eccles. 12 : 13), — this is the sole business and duty 
of God's rational creatures. Tins belongs to their very 
nature as human beings : — they have to fear God, love and 
serve him and thereby to save their souls. 

Therefore, lay aside altogether or discreetly moderate 
your eager aspirations for that which is, after all, of little 
value, — the earthly, the temporal. Be prudent, be 
circumspect with regard to an affair of infinite importance. 
An offense against this counsel of faith and reason would 
draw after it the most dreadful consequences. 

What dotli it profit a mnn, if he gain the whole world 
and lose his own soul ? (Matt. 16 : 26.) 

Remember well : but one thing is necessary (Luke 10 : 
49) ; and that, it profits nothing to gain the whole world 
and suffer the loss of your soul. How criminally vain 
and foolish it is for a trifle, for a handful of money, a phan- 
tom of honor, a momentary pleasure, to make one's self 
miserable for eternity ! 



— i8 — 



On the contrary, what does it matter if you lose the 
whole world, provided you save your soul. An. Alexander 
may rule over the kingdoms of the earth and the glory of 
them — a Vanderbilt may amass countless treasures of 
gold, and silver, and precious stones — statesmen may re- 
joice in fame and unexampled honors — libertines may 
revel in the wildest pleasures, the most seductive amuse- 
ments — whilst you are misunderstood, despised, mocked 
at, trampled down — deprived of food, clothing, fuel, — a 
sufferer in a hospital, an innocent victim, perchance, in 
prison ! But if all these favored ones whom the world 
calls happy perish for ever in the midst of their riches, 
honors, and pleasures, whilst you have saved your soul in 
poverty, suffering, and humiliation — who is the best off in 
the end ? He laughs best who laughs last. 

If the soul is saved, all is saved. Heaven is gained, — 
God is gained, — and gained for ever more ! 



6. 

THE STRAIT WAY. \ 

j 

^'How nar^oiu is the gate, and strait is the wa}\ which leadeih 
to life, and few there are who find it." (Matt. 7 : 14.) 

i 

Two paths lead to the future life ; one, the way of justice, 
of obedience to the dictates of reason and revelation ; 
the other, the way cf sin, of natural inclinations and unruly 
passions, 



^ tg — 



It is easy to see which of the two is the straight, the ' 
roughest, and the least-trodden. 

Reason and religion alike curb sensual nature, put strong 
bridles on "the concupiscence of the flesh, the concupiscence 
of the eyes, and the pride of life." (i. John. 2 : 16.) 

It is hard and tiresome to travel up steep, rough moun- 
tains, to work one's way through rugged rocks and sharp 
briers. With great pain and difficulty do we climb to the 
summit of the mountain of God. Moreover, what pow- 
erful and treacherous foes continually lie in wait for us— 
the world and Satan. 

I must work out my salvation. I must win it by declin- 
ing from evil, and doing good. (Ps. 6 : 27.) 

But all the propensities of my nature are evil, and its 
corrupt inclinations keep me from the good whicli I should 
practise. 

Nature says : Acquire, enjoy, be great and free 

God says : Seek first the kingdom of God. (Mt. 6 : 33.) 
Commit- no injustice, no impurity ; Honor thy father and 
mother and superiors. (Ex. 20: 15, 14, 12.) 

Nature abhors all efforts at Christian perfection. 

God's precept enjoins : Be ye perfect as youi heavenly 
Father is perfect. (Mt. 4 : 48.) The kingdom of heaven 
suffereth violence, says Christ, and only the violent bear it 
away. 

No man can serve two masters. (Mt. 6 : 24.) Wliosoever 
is a friend of the world, is an enemy of God. (St. James 

4:4.) 

O strait way ! O narrow gate, leading to eternal life ! How 
many walk, how many strive to enter therein ! 

Whether many or few, you, my friend, can and must be 
one of them ; for to you, too, are the woras addressed : 
Keep thyself and thy soul carefully. (Deut. 4 : 9.) 

Cowardice cries out : It is impossible I 



~~ 26 — ■ 

Heed it not. Others have done it, and hence you too 
can do it. Younger and weaker ones have succeeded, — 
how then can it be impossible for you ? 

Doubt insinuates : Who knows whether or not you be- 
long to the elect ? P]venif you try your best, will you really 
be saved ? 

O my friend, live as one of the elect, and you shall surely 
enjoy the portion of the elect ! By good works one makes 
sure his vocation and election. (2. Pet.'i : 10.) 

Strait way ! narrow gate ! — is there, then, no other path or 
entrance ? No I there is no other that leads to life. If thou 
wilt enter into life, says Christ, keep the commandments. 
(Mt. 19 : 17.) 

Woe to me, if I choose the broad road, made plain with 
stones. It is free from the rocks and thorns of the heaven- 
ward path — but where does it end ? In its end there is hell 
and darkness and pains. (Ecclus. 21 : 11.) 

Ah, go not in the way of ruin (Ecclus. 32 : 25 ) but 
accustom your feet, young man, to the rugged, but sure 
way of virtue and justice, of which it is said, that they are 
blessed who walk in it. (Ps. 118 : i.) 

And though multitudes rush on in the broad and easy 
road that leadeth to destruction, heedless of the warning 
voices that would check their mad career — do you, my dear 
friend, do you save your soul and walk courageously in the 
company of Christ and the Saints, through the narrow gate, 
and along the straight way, to Paradise : Persevere — this 
way leads to Life ! 



7. 

4 

TRUE HAPPINESS. 

Happy is that people whose God is the Lord.** I 
(Ps. 143 : 15.) 

You wish very much to be happy, young man. 

And who does not wish to be happy ? 

This irresistible desire comes from God ; he has planted 
it in our hearts. 

But body and soul find their happiness in quite different 
sources. 

The soul is the spirit of God. It certainly strives to be 
united with him, the highest, infinite Good, as the sparks 
fly upward. The body is made from the slime of the earth, 
hence, it is constantly drawn to earth and the earthly. 

Painful discord ! miserable disunion, begotten of original 
sin ! 

Before the fall of Adam, perfect harmony reigned : the 
soul was subordinate to God, and the body to the soul. 
Reason and faith must restore this harmony and subor- 
dination. 

The senses, the body, must be subject to the dominion 
of the soul ; the soul must obey the will and command of 
its God. 

Man is a being composed of body and soul, and as such 
has only one end, only one happiness. 

Whence come all false ideas of happiness in this world ? 



From the wild clamor of the passions, which drowns the voice 
of reason and conscience, and stifles the cry of the soul 
for the supernatural. 

Why the many-sided evils, the unspeakable misfortunes 
which prevail on every side ? 

Because man grasps that which draws him from his end, 
and seeks gratification in that which is incapable of afford- 
ing it. 

There is only one evil in this world Sin — alienation 
of our whole being from God ; mistaking our final end, or 
neglecting the means thereto. 

Hence, true happiness is only in God, and nowhere else. 
In him the creature reposes in his final End, and harmo- 
niously develops and gratifies his principle and essential 
faculties. 

Taken in this light, what is easier than to be happy ? 

Drop a stone from a height ° and is it any labor for it to 
fall thousands of fathoms in a few moments ? 

Is it any labor for a bird to fly, or a fish to swim ? All 
these are in their proper element. 

Your element is God : you are created for him. Only 
give liberty to your heart. It seeks the Infinite — do not 
keep it chained to the earth, by the fetters of worthless 
goods and false pleasures. 

Happiness begins here below with the knowledge and 
service of God, with the practice of whatever urges us to 
the love of God. It is completed above with the vision, 
fruiiion and full possession of God. 

Learn early, O young man, where true liappiness exists. 
Spare yourself fruitless toil, bitter disappointments, and 
deep, perhaps, unavailing, repentance. 

Happy, happy alone is that people whose God is the Lord. 
(Ps. 143 : 15.) 

But he that forsakes the Lord shall be confounded, he 



that departs from him^ shall be written in the earth, and 
withers away because he has forsaken the vein of living 
water. (Jer. 17 : 12.) 

You seek honor, your heart thirsteth after it. It is great 
glory to follow the Lord. (Ecclus. 23 : 38.) 

You seek riches ? Thine, O Lord, is magnificence, and 
power, and glory, and victory : and to thee is praise : 
for all that is in heaven, and in earth, is thine, thine is the 
kingdom. Thine are riches, and thine is glory : thou 
hast dominion over all. (Paralip. 29 : 11, 12.) 

You seek joy ! — O taste, and see that the Lord is sweet. 
(Ps. 3.3 : 9.) 

Poor heart, always grasping at a trifle. Behold, God is 
the ocean ; money, glory, earthly pleasures, are merely 
drops. Whatever is good, true, and beautiful, is of God, 
in God, from God. 

O the depth of the riches, of the wisdom, and of the 
knowledge of God ! 

O inexhaustible treasury of all imaginable happiness ! 
Thither must you aspire, — there must your hopes and as- 
pirations rest ; this must be the centre towards which your 
soul with all its powers and faculties is ever attracted. 



8. 

THE GREATEST EVIL. 

^''Know ihou, and see, thai it is an evil a?id a bitter thing 
for thee J to have left the Lord thy God.'' (Jeremiah 2 : 19.) 



You long ardently for happiness, for all that can give 
§^ti§facticn anci delight, and yet you do not shun what can 



—24— 



alone render you miserable — you do not avoid the only 
real evil ! 

This evil is breach with God — the Author of our being, 
our Lord, our Benefactor, our Centre and our End. 
And this breach is Sin. 

If the sin is mortal, — that is, if we sin in a grave matter, 
with full knowledge, and free consent, our separation from 
God is complete, and the life of the soul is at once de- 
stroyed. 

But if the sin is light, or venial, the separation is only 
threatened ; in this case the soul is not dead, but only 
wounded, or deceased, more or less. 

Sin is a voluntary violation of the divine law, — a thought, 
a desire, a word, a deed, an omission, wilfully contrary 
to God's eternal law. The sinner prefers the creature to 
the Creator, his own will to that of God. 

The essence of sin, then, consists in turning from God, 
and disregarding the dictates of reason, which is given us 
for a guide, and which urges us to decline from evil and to 
do good. 

But — who is God, from whom we turn by sin ? 

He is the Lord our God : and we are the people of his 
pasture, and the sheep of his hand. (Ps. 94 : 7.) 

He has the right to make laws for us, his creatures. 

He was even bound to give us laws ; for if God creates 
a being, he must give it a rule corresponding to its essence. 
For the rational creature, there is no other except God, 
the wisest and holiest, the rule of all that is just and good, 
or rather. Justice and Goodness itself. 

And if I, voluntarily, and with knowledge, depart from 
this rule, what else do I, but say : I will not serve (Jer. 
I : 20) ? 

And yet the Lord is so great, so good, so powerful, so 
holy I Behold the wo^ks of his hand^ I Contemplate thq 



—25— 



heavens and the earth ! And all obey him. Before him, 
every knee should bow of those that are in heaven, on 
earth, and in hell. (Phil. 2 : 10.) 

And I — who am I ? True, a richly-endowed, privileged 
creature, — but after all, only a creature, — frail, mortal, poor, 
limited, impotent. 

Again, who is God ? 

My Father, infinitely kind and loving, to whom I owe 
everything in the order of nature, as well as of grace. 
What have you that you have not received, or for which you 
are not indebted to God ? (i. Cor. 4 : 7.) 

Even that which I abuse, — the creature, — and that by 
Jvhich I commit the abuse, — my will, — I have from him. 

Is he wrong when he utters this touching complaint : — I 
have brought up my children, and exalted them : but they 
have despised me ! (Is. i : 2) — ? 

If I am father, where is my honor ; and if 1 am Lord, 
where is my fear ? 

If my enemy had reviled me, I would verily have borne 
with it, — but thou, a man of one mind. (Ps. 54 : 13.) 

Add to this, that God hates sin, — it is the object of his 
sole and supreme hatred. He loves everything that he 
has made, because it is good. Sin is not his work. He 
hates sin, and must hate it in proportion as he loves him- 
self, for sin seeks his destruction. God, therefore, hates 
sin essentially, necessarily, infinitely. 

Unite yourself with this object of God's abhorrence, ally 
yourself with this, his bitterest foe, and will you not 
speedily share in that fatal enmity ? 

Yes, sin is rebellion against God, and it is the less pardon- 
able, the more fully the evil-doer is aware that he sins be- 
fore the face of the omnipotent Deity ; the more clearly he 
realizes the threats of the All- Just and his power to execute 
them ; and the better he is acquainted with the goodness 



—26— 



and benignity of him whom he offends. 

Yes, sin is ingratitude towards God, and this ingratitude 
is so much the more base as it exists in a creature drawn from 
nothingness to partake of the Creator's bliss and glory, — 
adopted by that gracious Creator as a child, from whom he 
rightly claims submission and obedience. Know thou, 
and see, that it is an evil and a bitter thing for thee to have 
left the Lord thy God (Jer. 2 : 19), the vein of living 
waters. (Jer. 17 : 13.) 

Young man, what says your noble, generous heart to 
this contumely ? You so young — a rebel ? — an ingrate ? 

In the flower of your age, shall you not be a stranger to 
such perversity ? 

God is more to you than father and mother. 

All the days of thy life, have God in thy mind, and take 
heed thou never consent to sin, nor transgress the com- 
mandment of the Lord our God. (Tob. 4 : 6.) 



9. 

THE RUIN OF SIN. 

" Flee from sins as from the face of a serpent^ for if thou 
comest near them, they will take hold of thee. The teeth 
thereof are the teeth of a lion j there is no remedy for the 
wound thereof. (Ecclus. 21:2, 3.) 

Have you ever seriously reflected on the enormity of 
sin ? 

Behold, you must learn to know it in its entire repulsive- 
ness ; otherwise, you will never conceive a true, decisive 
hatred for it, 



You love the beautiful, and there is nothing more vile 
^nd hideous than sin, even considered in itself, apart from 
the woes and miseries which it generates. 

Beauty means union, the right relation and agreement of 
the form with the being. Sin is separation, discord, dis- 
proportion, disorder. 

You love the great, the noble. Anything lower, more 
contemptible, and dishonorable than sin cannot be imagined. 

It draws us to creatures, and binds us to them with insep- 
arable ties ; it robs the soul of its heavenly nobility, and 
effaces therefrom the seal of the child of God. 

Theft, perjury, murder, falsehood, adultery, slander, dis- 
obedience, impiety — how degrading are these, and all that 
belongs to them ! How such sins disgrace man even 
in the eyes of his fellow-creatures, and rob him of honor, 
reputation, and influence, — in a word, entail upon him the 
most deplorable misfortunes ! 

And that heart from which not one, but all of these 
abominations come forth — what must be the depths of its 
depravity ! 

Of the lower animals, most of them have but one 
prominently bad trait, viz : Envy or deceit ; voracity 
or impurity ; cruelty, stubbornness, or malice ; but there 
are many men, who are addicted to several, and perhaps 
to all these vices ; — how indescribable must be the defor- 
mity of their souls ! 

But sin is not only a foul blot disfiguring the soul, a 
something very evil in itself ; it also inflicts upon us an 
injury so great that it is far above our comprehension. 

Sin is ihe worst of robbers. 

You are a saint. Prayers, alms, penitential works, vic- 
torious combats, sacrifices, sufferings, merits of every sort 
have been accumulated. Commit but one mortal sin — and 
you are immediately despoiled of all — all is gone — lost — and 
if you should die unrepentant — lost for ever ! 



Perhaps you think ; I am rich, and made wealthy, and 
have need of nothing — ? Alas ! you know not that you are 
wretched, and miserable, and poor, and blind, and naked. 
(Apoc. 3 : 17.) The enemy hath put out his hand to all your 
desirable things. (Lament. 1 : 10.) 

All the justice of the just man shall not be remembered, 
as soon as he has sinned, and if he die in his injustice, he 
will be lost for ever. (Ezech. 18 : 24.) 

In this state can you do anything that would merit a 
heavenly reward ? No ; your state is one of complete bar- 
renness. Two things have come upon you suddenly in one 
day, barrenness and widowhood. [Is. 49 : 9. ) You can 
bear no fruit until the love of God re-enters your heart, 
and once more takes entire possession of it. If I should 
distribute all my goods to feed the poor, and if I should 
deliver my body to be burned, and have not charity, it 
profiteth me nothing, (i. Cor : 13 : 3.) 

Sin robs the heart of all true peace and joy — for it takes 
from it the blissful assurance of God's friendship. From 
the moment sin enters a soul, there is darkness, disorder, 
confusion, chaos. 

In vain will you seek to assuage its bitterness with earthly 
pleasures and sensual delights ; the joy of our heart is 
ceased ; our dancing is turned into mourning. (Lament. 5 : 
15.) Tribulation and anguish upon every soul of man that 
doeth evil. (Rom. 2:9.) 

Liberty is gone ; for freedom belongs to the children of 
God, not to the slave of the cruel tyrant Satan ; the sinner 
is the servant of a hard, domineering world ; the toy of 
capricious passions. The soul lies in chains, and often 
the body shares her captivity, an unwilling instrument of 
abominable desires. 

How is the mistress of the Gentiles become as a widow, 
the princess of provinces made tributary ! (Lament, i : i.) 



^9 



And if you die In sin, there is no heaven, no God, no 
Salvation for you ! Every right and claim to them is lost. 
Sin separates. 

It separates from whatever is good. 

It separates the sinner, although in an invisible manner, 
from all good men, who walk in other ways and strive for 
another end ; from all creatures, in whose choir of praise, 
the voice #f the sinner is a perpetual discord. 

It separates from God ; for what concord hath Christ 
with Belial ? (2. Cor. 6 : 15.) The way of the wicked is an 
abomination to the Lord. (Prov. 15 : 9.) The Lord is 
far from the wicked. (Prov. 15 : 29.) 

All the ties that bound me to my Creator are severed, a 
wide, deep gulf lies between us. 

Sin is a murderer. 

As the soul animates the body, so divine grace gives 
life to the soul. Mortal sin banishes grace from the soul 
— hence the latter dies. 

From the daughter of Sion all her beauty is departed. 
(Lament, i : 6.) 

A dead body — how disgusting, how appalling ! A dead 
soul — who can imagine or describe its frightful appearance ! 

And with this hideous corpse of a soul, I am content to 
live for months and years ! Yes, the wages of sin is death, 
(Rom. 6 : 23) — the death of the soul in this life, and, in 
the future, endless life — a second, eternal death, from 
which there is no resurrection. — Woe to the sinful nation ! 
a people laden with iniquities, a wicked seed, ungracious 
children : they have forsaken the Lord, they have blas- 
phemed the Holy One of Israel, they have gone away 
backwards. (Is. i : 4.) 

Do you comprehend now, why sin is the greatest and the 
only evil ? 

is not the sacred Scripture right when it says : Justice 



— 30 — 



liiakes the nations great, but sin makes them miserable ? 
and : He that loveth iniquity hateth his own soul ? 
(Ps. 10 : 6.) 

And — already in your outh — you have fallen a prey 
to this enormous evil, to this monster — Sin ? You have 
delivered your young soul to the teeth of this dragon of 
destruction ? 

Young man, flee from sin as from the face o^a serpent J 
Come not near it, otherwise it will seize you ; the teeth 
thereof are the teeth of a Hon. It throttles men, wounds 
them, and there is no remedy for the wounds thereof. 
(Ecclus. 21 : 2, 3.) 



10. 

THE RAVAGES OF SIN. 

"Say not: How viighty am 1 7 arid wJio shall brijig me 
unde7' for viy deeds ? for God will surely lake revenge.^'' 
(Ecclus. 5:3.) 

Has it, perchance, ever come into your mind to say : 
I have sinned, and what harm has befallen me ! (Ecclus. 5 : 
4.) Shall levity dare to make objections in the very face 
of sin } 

O how quickly would you grow dumb, if you would but 
cast a steady glance at the facts, as faith and the history 
of the world present them to your view ! 

The Lord created numberless hosts of wise, beautiful, 



_ 31 — 



powerful spirits, destined not only to adore, serve, and 
praise him, but to be happy with him for ever. But all 
did not persevere in the time of trial. A great number of 
those sublime creatures, through the sin of pride, plunged 
themselves into perdition. 

No sooner had they yielded consent to a sinful thought 
than their awful punishment followed. Lucifer and all 
his satellites fell from heaven (Luke lo : i8) ; and the 
abyss of hell which was then created, became their terrible 
and everlasting prison. For God spared not the angels 
that sinned, but having cast them down into the place 
of torments, delivered them into the chains of hell to be 
tormented. (2. Peter 2 : 5.) 

0 just God ! — what a change ! Those once beautiful 
angels are now called demons, and all that is evil, de- 
formed, and execrable, is united in them. 

This fearful change was caused by one sin of thought. 

What must sin be, when a God who is charity itself 
(as the Apostle tells us), punishes it thus in his own nobl«* 
and glorious creatures ! 

Two beings — Adam and Eve — came forth pure and 
holy from the creative hand of God. 

The understanding illumined by the light of eternal knowl- 
edge, — the will still moving in perfect harmony with that 
of the Most High ; the flesh subordinate to the spirit, intimate 
converse with God, sojourn in the charming Garden of 
Eden, and if they had remained faithful, immutability, im- 
mortality — what a state of felicity ! 

But, like the fallen angels, Adam and Eve could not 
stand the test to which their Creator subjected them. 
Through the malice and snares of Satan, they violated the 
light precept imposed upon them, and thus brought upon 
themselves, in their turn, eternal ruin and misery. 

The noble powers of the soul were weakened and im- 



— 32 — 



paired. She oould no longer reign mistress over the body 
which now became rebellious, averse to all good, and filled 
with the deadly poison of concupiscence. 

Behold, now, the fearful consequences : Poverty, distress, 
countless forms of disease, hunger, toil, war, discord, trea- 
son, murder — all the manifold miseries of life, and at 
length — Death ! INIay not this earth well be called a valley 
of tears ? 

All this was the punishment of one sin. A severe, but 
just punishment. Justice is the girdle of his loins. (Is. 
II : 5. ) His justice is justice forever: and his law is 
truth. (Ps. 118 : 142.) 

If the chastisement is great, the guilt is surely still great- 
er, since even in God's chastisements love and mercy 
are mingled. 

And is it not very probable that in hell there is more than 
one damned soul, brought thither by a single mortal sin.? 

How many boys, how many young men had, perhaps, 
jusl committed their first mortal sin, when death snatched 
them away, and without mercy, delivered them to 
the justice of God ! That shameful deed had just 
been one, the lily-white flower of innocence had 
just been stained ; the blush, perhaps, had not yet de- 
parted from the young cheek, the timid, shy, guilty heart 
yet beat perhaps with rapid pulses, — when lo ! in the very 
act, the young sinner was summoned to the tribunal of 
God, and surprised by the awful question ; Where is thy 
brother Abel ? (Gen. 4:9.) Where is thy innocence 
Behold, the blood of the murdered cries to me from the 
earth ! 

Still more certain it is that many, very many, who have 
not committed as many mortal sins as you have, are now 
languishing and suffering in the prisons of divine 
justice. And what are the pains which they suffer ? 



33 ^ 



Eye hath not seen, nor ear heard, nor hath it entered into 
the heart of nnian to conceive what God hath prepared for 
them that hate him and offend him by sin. What an ut- 
ter lack of all good ! What an accumulation of all evils ! 
And all without end ! 

Do you perceive, now, what Sin is ? Is it really a trifle, 
as you sometimes persuade yourself in your levity and 
blindness ? 

Oh, what madness to say : I have sinned and what harm 
hath befallen me ? (Ecclus. 5 : 4.) The time may come 
when you will realize the truth of what the Scripture adds : 
The Most High is a patient rewarder ; he will surely taLe 
revenge. (Ecclus. 5 : 4, 3.) 

Take heed — sooner or later punishment will overtake 
you. The arm of the Lord is not shortened. I myself v/ill 
fight against you with an outstretched hand, and with a 
strong arm, and in fury and in indignation, and in great 
wrath, says the Lord. (Jer. 21 : 5.) 

Remember the terrible Deluge which once overwhelmed 
the earth, and washed it clean from the crimes of guilty 
men. 

Think of the fiery rain wliich destroyed Sodom, Gomor- 
rah, and the other cities, theatres of unnatural sins of the 
flesh. 

Forget not the ungrateful children of Israel, whom the 
numberless miracles and benefits of the Almighty could 
not win to his love and service. You know the terrible 
chastisements which their repeated defections drew upon 
them. The years of wandering in the desert, — the aveng- 
ing sword, the loss of the Ark of the covenant,— the 
wrath of the Philistines, — tlie tyranny of domestic princes, — 
Nebuchodonosor, Antiochus, Titus,— tlie destruction of 
Jerusalem, — the dispersion, yea, the rejection of that entire, 
faithless race, — such were the ways in which the divine 



— 34 — 



wrath was poured out, and the justice of the Lord satisfied 
upon these bold transgressors of his law. 

0 Sin, I begin to see you in your true light. 

1 have sinned. I have done unjustly ; I have committed 
wickedness. (3. Kings 8 : 47.) Hear me from heaven. 
Spare my people (Joel 2 : 17) who have sinned against 
thee and let them find mercy ! 



11. 

SIN AND THE CROSS. 

He 7uas wounded foj- our iuiguitieSy a?id 7C'as hr2{ised forom 
sifisr (Ps. 53 : 5.) 

Do you ever contemplate the crucifix ? The cross — 
a divine Sufferer thereon — cruel nails, — deep, horrible 
wounds ! 

Jesus Christ, the only-begotten Son of God, bleeding, 
agonizing, abandoned by all, submits to death, and offers 
up that life which has been one of unceasing sacrifice. 

You call Jesus your Redeemer. To redeem you from 
sin, the Son of God came down upon earth, taking upon 
himself the nature of man ; — for you he lived, taught, 
worked, suffered, and died. 

And could none but a God-Man blot out your sins and 
those of the world ? No ; an offense against the Infinite 
demands an infinite satisfaction. 

Therefore, only an incarnate God could free you from the 
guilt of original and actual sin 



=- 35 - 



Sin, then, is the sole cause of the sacrificial life and death 
of Christ. 

He was wounded for our iniquities and bruised for our 
sins. (Is. 53 : 5.) The Lord hath laid on him the iniquities of 
us all. (Is. 53 : 6.) 

He hath delivered himself unto death and was reputed 
with the wicked ; and hath borne the sins of many, and hath 
prayed for the transgressors, (Is. 53 : 12.) 

He delivered himself to him who judged him unjustly : 
who his own self bore our sins in his body on the tree ; 
that we being dead to sins, should live to justice ; by whose 
stripes you were healed, (i. Pet. 2 : 23, 24.) 

Yes, sin is the cause of Jesus dying on the cross ; had 
sin not been committed, his sufferings and death would 
not be necessary, nor would they ever have taken place. 

Upon the shoulders of this guiltless Lamb of God, rested 
the sins of all ages and of all nations. 

We are accustomed to ascribe the Passion and death of 
Jesus solely to the malice of the Jews ; but they were 
merely instruments, though, indeed, guilty ones It was 
the invisible arm of God's lustice that punished sin in his 
divine Son. 

Him who knew no sin, he hath made sin for us. He 
has made him to be a sin-offering, a victim of expiation, 
on whom he avenges himself, that we might be made the 
justice of God in him. (2. Cor. 5 : 21.) 

O, youthful sinner, here behold God's judgments on 
sin ! See, what it merits at his hands, what it has cost 
his only-begotten Son ! Reflect seriously upon it : it may 
cause you to turn from your vicious courses. 

But, we have not yet unfolded all the malice of sin. 
By sin, you renew the Passion and death of Jesus on the 
cross. 

You efface, and annul, so to speak, the hand-writing of 



_ 36 - 



your redemption. True, Christ, rising from the dead, 
dieth now no more ; death, no more, hath dominion over 
him (Rom. 6:9); but if he had not already died, it would 
be necessary for him to die once more for your sake. 

Your guilt can only be washed out by Christ's atoning 
blood. 

Young man, I hear you exclaim : 

O my Jesus, infatuated being that I am, can I be heart- 
less enough to betray thee, to drag thee bound from trib- 
unal to tribunal, from Annas to Caiphas, from Pilate to 
Herod, to mock thee, to scourge thee, to crown thee with 
thorns, to prefer Barabbas to thee, to load thee with the 
heavy cross, to fasten thee thereon, piercing thy 
hands and feet with nails, and thy side with a lance ? 

Are you, then, in earnest ? — Yes, you reply, never again 
do I intend to be guilty of these crimes. Never again 
will I slay my God and my Redeemer ! What ! do you not 
recognize this terrible trutli ? Your pride, your intemper- 
ance, your impurity, your spirit of falsehood, your sloth, 
your desire for revenge, your forgetfulness of God — these 
are the executioners of Jesus, by means of these you imbue 
your hands in the blood of the Son of God. 

And — worst and most awful consequence of all — so far 
as you are concerned, you totally frustrate the grand end 
for which Christ shed his blood. Yea, the blood of the 
Saviour becomes the cause of your eternal damnation, the 
cross of Christ arises as a witness against you. (Heb. 6 : 6.) 

If the blood of the Lamb of God does not heal, it 
poisons ; and if we prevent it from shedding upon us a 
blessing, it falls upon our guilty heads as a curse. 

Thus it happened to the Jews when they cried out : His 
blood be upon us and upon our children. (Matt. 27 : 25.) 

When we sin, we despise grace, and the price of this 
despised grace is the blood of Jesus Christ j therefore, we 



— 37 — 



contemn, we dishonor, and trample under foot that blood 
of infinite value. 

Horrible thought ! To trample on the blood of Christ ! 
(Heb. TO : 29.) But what if it be not only dishonored, 
but in a certain sense degraded even unto hell ? 

Awful truth ! In the reprobate, Satan, as it were, tri- 
umphs over the blood of Christ ; for it adheres to every 
redeemed soul, and in those who fall a prey to hell, the 
demon mocks, and will mock for all eternity, God, his omni- 
potence, his goodness — Jesus, his Passion, his death, his 
blood ! 

The Cross and Sin ! how mysterious, yet how clear, their 
reciprocal relation ! 

And now, dear young man, you have taken a brief glance 
at the work of your Redemption : do you not yet understand 
Sin ? Oh, then, your heart is harder than the rocks that 
were rent ; — more insensible than the dead who arose from 
their graves at the death of the God-Man ! 

The words of the divine Sufferer are, indeed, applicable 
to you ; Weep not over me ; but for yourselves (Luke 23 : 
28) ; and again : For if in the green wood they do these 
things, what shall they do in the dry ? (Luke 23 : 31.) 



12. 

DESECRATED YOUTH. 

^^His hc^nes shall be filled ivith the vices of his youzh ; antt 
they shaV sleep with him in the dust. " (Job 20 : 11.) 

Is it noc sad to see a young man, in the bloom of his 
years, resembling a tree — without bud, leaf, or any prom- 
ise of fruit ? 



- 38 - 



The fresh foliage is gone, the graceful boughs are bent 
and withered ; the birds refuse to sing upon the leafless 
branches — there is no more shade to refresh the weary trav- 
eler. 

Wasted, misspent youth, innocence early lost, violent, 
precociously awakened passions, evil habits which have 
already taken deep root in the young perverted heart ! 

The cruel world aims its most fatal darts at the soul of 
the young, well knowing how full of evil consequences is 
the career of that man whose spiritual life has been smoth- 
ered in the germ, or, at least blighted and checked. 

What are the fruits of this early captivity to vice, or to 
the spirit of the world ? 

Sins of disobedience, of rebellion against parents and 
superiors. 

Sins against the divine honor and worship — scepticism, 
unbelief, forgetfulness of God ; no prayer, lukewarm pray- 
er, irreverence in holy places, disrespect for holy things, 
disgust for the word of God, neglect and abuse of the Sac- 
raments. 

Sins of hidden lust, and unbridled licentiousness ; pol- 
lution of the youthful imagination, prostitution of the 
youthful memory, profanation of the youthful body, waste 
of the youthful faculties. Dark, pestilence-breathing, bot- 
tomless abyss ! Ignominy beyond all conception ? 'Day 
tells to day, and night to night, the dreadful story of its 
shame. 

Sins of excess in eating and drinking, nights spent 
in gambling hells, theatres, saloons, contempt of everything 
noble, pure, and spiritual. 

Sins of sloth, neglect of the duties of one's state in life, 
aversion to labor, waste of time, unlimited recreation and 
rest, rage for light and pernicious reading, rage for vain, 
amusements, want of earnestness. 



— 39 — 



Sins of avarice ; unfaithfulness, cheating, squandering, 
theft. 

Sins of vanity, presumption, pride Oi talents, of pedi- 
gree, of money ; desire of ruling, ill-directed love of lib- 
erty, intractableness, impatience of every restraint. 

Sins of uncharitableness, mistaking the rights of one's fel- 
low-men, envy, quarrelsomeness, bitterness, discord, hatred, 
implacability. 

And if you were to die this moment, the years of man- 
hood and age on which you have counted not being given 
you — so young — and the prey of hell ! 

And if you are permitted to live to mature years, a great 
part of your lifetime on earth is lost after all. And is there 
not every prospect that the future years will correspond with 
the unhappy past ? Will not your bones be filled with the 
vices of your youth ? And will these not hold your heart 
enthralled until it is cold in the grave ?/ 

O how hard it is to turn back, when we have once begun 
to tread the downward, easy path ! 

Why did you permit yourself to be lured on thus far ? 
Why did you not heed the voice of conscience before now 
and clioose better ways ? 

Poor heart ! desolate heart, thou must return to thy God ! 
The valley must be filled up — not with the enjoyments of 
the senses, or any of those false delights which the world 
bestows on its votaries, not with those sensual gratifica- 
tions or passionate desires which have slain the life of thy 
soul — but with the immortal, spiritual, holy, chaste things 
of God ! 

Cry out in the bitterness of your heart : 

0 God of my youth, from whom I have had the misfor- 
tune so soon to stray — what luave I become without thee ? 

1 have forsaken thee, the fountain of living water, and 
have dug to myself cisterns tliat can hold no water. (Jere- 
miah 2 : 13 .) 



I have cast myself down beside the troubled streams of 
Egypt and their impure floods have excited rather than 
slackened my thirst. 

Pure fountain of life ! (Ps. 35 : 10.) Who will lead me 
back to thee, O God, that joy may again be given to my 
youth ? (Ps. 42 : 4.) 

And the rest of the flowering time of my life, to .whom 
else shall it be dedicated, if not to thee, the God of my 
heart and the God that is my portion for ever ? (Ps. 72:26) 



13. 

HELL. 

They spend iheir days in wealth a7id in a mo^nent they go 
to helir (Job 21 : 13.) 

Only the fool says in his heart : There is no hell ; it is 
the same that says : There is no God. (Ps. 13 : i.) 

Young man, there is a hell, a deep and horrible hell; and 
he who says there is not, is too much of a coward to extri- 
cate himself from the mire of vice.' Conscious of his guilt, 
he fears the vengeance of the God of justice ; and, 
dreading the eternal torments which await the sinner, he 
tries to persuade himself and others that there is no hell. 

Vain endeavor ! Hell exists, and shall exist, for ever. 
Otherwise, when and where would Sin meet its full retri- 
bution ? 

Is not God just as well as merciful ? All the Divine 
attributes are equally perfect, equally infinite. 



- 41 - 



The meeic and lowly Jesus, the benign uncreated Truth,, 
who can neither deceive nor be deceived — he, liimself, has 
uttered these terrible words : 

There shall be weeping and gnashing of teeth. (Mt. 8 : 12.) 

There their worm dieth not, and the fire is not exting- 
guished. (Mark 9 : 43.) 

Let him be cast out into exterior darkness. (Matt. 25 : 30.) 

Depart from me, ye cursed, into everlasting fire. (Mt. 

Fifteen times does Jesus speak in the Gospel of this 
everlasting fire. 

And do you not hear the rich glutton exclaim : I am tor- 
mented in a flame ? and again : Father Abraham, be- 
tween us and you there is fixed a great chaos, over which 
I cannot pass. (Luke 16 : 24-26.) 

Yes, the night cometh when no man can work. (John 9 : 
4.) No more time (Apoc. 10 : 6), therefore, no more repent- 
ance. In what place soever the tree shall fall, there shall 
it lie. (Ecclus. 11 : 3.) They spend their days in lux- 
ury, and in a moment they go down to hell. (Job 21 : 13.) 

And ah ! what a dreadful thing it is to fall into the hands 
of the living God. (Hebr. 10 : 31.) 

Devouring fire, kindled by God's just wrath ! fire, creat- 
ed only for the torment of the sinner and the execution of 
God's inexorable judgments ! 

Restless fire! Ever-burning, never-consuming flame ! 
Fire in the entrails, fire in the bones and limbs, fire in the 
veins, fire in the senses fire, in the heart — a pool of fire. 
(Apoc. 20 : 9.) 

Which of you shall dwell with devouring fire? Which 
of you shall dwell witli everlasting burnings? (Is. 33 : r4.) 

Insatiable, never-resting worm ! eternally gnawing con- 
science ; the viper's tongue that kills forever. (Job 20 : 16.) 

I could have escaped these flames, cries out the lost soul 



— 42 — 



—I should have escaped them ! how many blessed means 
were once mine — how many graces and powerful aids — 
how much time for conversion and repentance*! 

Terrible darkness. The sun of grace has set, eternal 
light is extinguished. Dark night on which dawn shall 
never break ! 

Without God — for all eternity ! 

Depart from me ! (Mt. 25 : 41.) Depart from God — from 
light — life — truth — wealth — beauty ! 

Gone are all creatures with their miserable consolations; 
vanished is the world with all its tinsel goods ; — and yet it 
is our strongest instinct to enjoy, to love, to possess even 
limitless liappiness — for this we were created. All that, 
hitherto, gave delight and transient joy is gone for ever, 
and the only Good that could satisfy the ceaseless craving, 
the insatiable desires of the heart — do we seek the faintest 
rays of his glory, the smallest gleam of his matchless love- 
liness ? Alas, they shall never more break upon the dark- 
ness of our eternal prison ! 

Depart from me ! — You are not my people, and I will not 
be yours. (Osee i : 9.) 

Without God ! Therefore eternally aimless — eternally 
hungering, eternally thirsting, eternally groping in the dark, 
eternally poor, eternally orphaned, eternally loveless, eter- 
nally miserable I 

Well do they merit even this awful fate, who during life 
have said to God : Depart from us, we desire not the knowl- 
edge of thy ways. (Job 21 : 14.) 

Thou art just, O Lord : and thy judgment is right. (Ps. 
118 : 137.) 

Depart from us ? . . . Depart from me, ye cursed ! 

Total separation from all that could give comfort, joy, 
or peace ! State of the most profound misery, of everlast- 
ing horror ! 



- 43 - 



And whoever nas committed but one mortal sin, is in 
danger of this hell with its fire, its worm, its darkness. 

If but one mortal sin be on your soul when your thread 
of life breaks, you are lost for ever ! 

One mortal sin, — one hell ; a thousand mortal sins, — a 
thousand hells ! The tormenrs, remorse, and misery of the 
damned soul corresponds to its guilt. 

A hell awaits the proud, a hell awaits the covetous, a 
hell awaits the unchaste, a hell awaits the disobedient, a 
hell awaits the idler, the liar, the slanderer, the calumniator, 
the blasphemer, the thief. 

Every one shall be pi^nished for all that he did; according 
to the multitude and diversity of his devices, he shall suf- 
fer ( Job. 20 : 18.) 

And how many youthful prisoners are immured in these 
dismal dungeons ! 

O God, a child in hell A boy in hell ? — a young man 
in hell ? — In hell amon^ devils, among malefactors of every 
sort, — murderers, adulterers, dogs of impurity (Ap. 22 : 15), 
idolaters, perjurers — the outcasts of all times, of all places, 
of all states, of all ages ? — One mortal sin may have brought 
that miserable child, that wretched boy, that hapless young 
man, to this infamous abode, to the companionship of these 
terrible demons and reprobate souls ! 

He was, pernaps, still cherished by many hearts, he en- 
joyed the friendship and respect of all, his noble qualities 
gave promise of a beautiful, useful manhood. 

Now he is in hell — and for ever ! Thou art terrible, and 
who shall resist thee ? (Ps. 75 : 8.) 

Spare, O Lord, spare thy people ! (Joel 2 : 17.) Here 
burn, here cut — but spare me in eternity ! (St. Augustine.) 



r 



— 44 — 



14. 

ETERNITY. 

'"''Man shall go into the house of his eternity." (Eccles. 12: 5 c) 

O Eternity, Eternity ! Inscrutable mystery ! Unsearch 
able depths ! Immeasurable distance ! Unapproachable 
inaccessible height ! 

Behold, my friend, an ocean without a resting place or 
shore, a day without a close, a night without a morning ! 
Let fall thy plummet into space — and shudder. It is an 
abyss without a bottom. 

Thousands of years, millions of years — what a weary time ! 
But time measures not eternity. — Continual beginning — un- 
interrupted, never-ending course of time — a circle without 
beginning — a chain without end — a river that constantly 
empties into its source. 

But, at least, in this eternity there is change, there is 
variation ? No : everything is fixed and stable. Everlast- 
ing wealth, or everlasting poverty ; everlasting honor or 
everlasting disgrace ; everlasting happiness, or everlasting 
misery. 

They shall reign for ever and ever. (Apoc. 22 : 5.) 

They shall be tormented day and night for ever and ever. 
(Apoc. 20 : 10.) 

No decrease of felicity, no diminution of pain. The 
same everlasting joy, — the same eternal punishment. What 
bliss I what torment ! 



— 45 — 



And every moment of eternity bears up the entire de- 
light, or entire torment of the whole ! 

Christ has tauglit us these truths, and he has said : Hea- 
ven and earth shall pass away ; but my word shall not 
pass away. (Mt. 24 : 35.) 

What is wiser than this ? Could God, without infringing 
on our liberty, lead you more effectually to your end, than 
by proposing an eternal heaven on the one hand, an eter- 
nal hell on the other ? In a certain measure he thus ren- 
dered it impossible for you, a rational creature, even to 
waver m your choice He hath set water and fire before 
thee, stretch forth thy hand to which thou wilt. (Ecclus. 15 : 

What is more in accordance with nature ? At the mo- 
ment of death your will was averted from God ; hence it 
remains averted for ever — the conditions of eternity being 
immutable and irreparable. After death, repentance is 
impossible. Opportunities of grace and repentance cease 
with a man's last breath. 

What is more just ? Sin is an offense against an infinite 
Being, deserving of an infinite punishment ; but since, for a 
finite creature, its consequences can only be infinite in du- 
ration, the punishment of hell is ajnever-ending one, and its 
exterior darkness (Mt. 8 : 21) one which can never admit 
the faintest ray of light. Be not deceived : Great and terri- 
ble is God (Ps. 88 : 8) in the works of his justice. 

And the blood of Christ, — is it not of infinite value } 
Yes : and hence its profanation by sin can only be atoned 
for by an infinite punishment. For ever it cries to heaven 
for vengeance on the sinner, for ever it keeps alive the fire 
of God's wrath against him. 

We do not comprehend hell, because we do not compre- 
hend the infinite majesty of God ; consequently we nei- 
ther comprehend sin nor the punishment due to it. 



- 46 - 



Awful thought ! for ever bereft of happiness ! for ever 
overwhelmed with misery ! 

And shall we find there no ray of hope ? No. If we 
did, hell would cease lo be hell Its eternity is the special 
characteristic of hell. 

And now reflect, young man : A brief enjoyment^ — 
an eternal punishment ; a moment's unlawful pleasure — an 
eternity of pain ! A few years of fleeting away in the wild 
intoxication of the senses — immovable imprisonment in 
the dungeon of eternal retribution ! 

O how this thought should strengthen us in time of temp- 
tation ! But though even a feeble faith presents it to the 
mind of the young, the riotous excess of the passions 
drives it away. Even the penetrating rays of the sun are 
excluded. The eyes of the spirit are either obscured, or 
violently riveted upon the earth. The things of the flesh, 
the trivial amusements of the present moment, — beyond 
these, you see nothing. No wonder then that your actions 
are stamped with the seal of mutability and decay, and not 
with the signet of the Eternal King, — the immutable, the 
imperishable. 

Man shall go into the house of his eternity. (Ecclus. 
12 : 5-) 

Narrow heart ! why seek not now to enlarge yourself to 
the measure of that eternity you are one day destined to 
inhabit ? 

How long will ye be dull of heart ? Why do ye love 
vanity and seek after lying ? (Ps. 4 : 3.) Why do you 
suffer yourself to be allured by the Will-o-the-wisp of the 
present, losing sight of the grand fixed planets, the lights 
of the heavenly. Eternal City? 



- 47 — 



15 

THE HOLY FEAR OF GOD. 

^^T/ie fear of ihe Lord is the begmniiig of wis do 
(Ecclus. I : i6.) 

Great is the Lord (Ps. 47 : 2), infinitely great, the Crea- 
tor of all things ; the Lord of all beings : — infinite in all 
his perfections — in majesty and glory, in holiness and 
goodness, in power and wisdom, in justice and mildness. 
He alone is of himself, he alone the adorable, the most 
amiable, the highest, the best : Great is the Lord, and 
greatly to be praised ; and of his greatness there is no end. 
(Ps. 144 : 3.) 

There is none like to thee, O Lord : thou art great, and 
great is thy name in might. Who shall not fear thee, 
O King of nations ? (Jer. 10 : 6, 7.) 

By virte of his nature, God must reward the good and 
punish the wicked ; he must render to every one according 
to his works. (Romans 2 : 6.) 

God is just and equitable in his ordinances. He pun- 
ishes without respect to person or state; no appearance 
blinds, no flattery bribes him ; there is no respect of per- 
sons witli him. (Ephes. 6:9,) He may often withhold his 
chastisements during time, but it is only to inflict them the 
more surely and terribly in eternity. 

He lias commanded us to avoid evil and to do good. 
He gives emphasis to his commandments by promises and 



threats. Will he not fulfil his promises and execute his 
threats ? I am the Lord and I change not. (?\Ialach. 3 : 6.) 

To fear God means to be impressed with the knowledge 
of his greatness and power, to stand in awe of his sovereign 
majesty, and to be ever solicitous and to avoid whatsoever 
might awaken against us, his indignation. 

But there must be here no question of servile fear ; for 
this holy fear is like that of a well-mannered child, who is 
more anxious about the pleasure or displeasure he causes 
his kind parent than about any punishment the latter may 
inflict, or any reward he may bestow. 

Such a fear is, truly, the beginning of wisdom, the foun- 
dation of amendment of life, a sure bulwark against every 
assault of the enemy — the lever of every Christian virtue. 

This fear, by degrees, is changed into love ; and a loving 
fear prepares for us the crown of eternal life. 

Fear God, O Christian young man ; — temptations are 
violent and unceasing — the passions are all but irresistible ; 
the waves rise mountain high — rocks and quicksand are 
on every side. — Lord, save us — we perish. (Alt. 8 : 25.) 
You need a powerful anchor : the fear of God. 

Fear God, O young heart, and turn from the evil ways 
which, perchance, you have entered. The Lord's judg- 
ments are a great deep. (Ps. 35 : 7.) Seek in time the 
God of mercy, that you may not fall into the hands of the 
God of justice. 

Fear God, O young soul, — and if in time of temptation, 
your love for him is not strong enough to deter you from 
evil, then let his fear at least restrain you. If you forget 
his claims as your loving Father and Benefactor, remember 
him, at any rate, as your Almighty Judge ; if his mercy and 
kindness cannot bind you to him, let the thought of his 
vengeance keep you from straying away. 

Fear God, dear young man, — and fear him alone. All 



49 — 



besides can do you but little harm, or rather they can do 
none except what he permits. Satan and his emissaries 
may continually lay snares for your innocence, but their 
menaces are but vain boasts. God's wrath, on the other 
hand, lasts for ever, and his avenging hand never withdraws 
itself from the reprobate. 

A wise man feareth and declineth from evil ; the fool 
leapeth over, and is confident. (Prov. 14 : 16.) 



16. 

TIME. 

Behold, short years pass aiaay, and I am walking in a path 
by which I shall not return''' (Job 16 : 23,) 

Time is the price of eternity. 

Time is worth God : for in time we may gain God. 

Time is life, and life consists of the actions that fill it. 
These actions will, at last, decide our fate in the scales of 
eternity. 

Precious time which embraces eternity, yea, God himself, 
as the shell encloses the kernel. 

This is the bridge to eternityo Across it earth's pilgrims 
pass to the eternal fatherland. 

Time is a grace, yea, the greatest of graces, because it is 
the condition of every grace. Give time to the reprobate 
— and he is saved ; give time to one of the elect — and his 
throne is elevated, his glory increased. 

But time consists of years, months, weeks, days, hours, 
minutes, seconds. 



— 50 - 



Time is precious ; therefore, the hours are precious, the 
moments are precious. Most precious of all is the present 
day, the present hour — tlie moment now passing by ; for 
such moments are to time what many particles of gold-dust 
are to the bar of gold. 

Properly speaking, neither the past nor the future are 
precious for you — for the former is irrevocable and the 
latter has not yet ariived. The present moment, alone, 
is yours. It is in your grasp, you can and must utilize it, 
it is your time. 

With regard to the past, justice says : It belongs to me ; 
with regard to the future, providence says : It belongs to 
me ; — the present is the time of mercy. 

Time — so precious, so decisive, why dost thou pass so 
quickly, and yet so unnoticed } 

No sooner do I fix mine eyes upon thee, than thou art 
gone. The present has already become the past, the future 
is now the present, and in the present the past and the 
future flow together. 

Behold yonder stream, its rapid waves rush on, — while 
you watch them one ripple constantly succeeds another. 
There is no delay, no stand-still. 

Behold, short years pass away, and I am walking in a path 
by which I shall not return. (Job i6 : 23.) 

Our days upon earth are like a shadow ; and there is 
no stay. (Paralip. 29: 15.) 

Man Cometh forth like a flower, and fleeth as a shadow. 
(Job 14 : 2.) 

What is your life ? It is vapor which appeareth for a 
little while, and afterwards shall vanish away. (James 4 : 

15.) 

Our life is like a shadow, and like a post that runneth 

on, and as a ship that passeth through the waves, whereof 

when it is gone by, the traces cannot be found, nor the 



— 5t — 



path of its keel in the waters ; as a bird that flieth through 
the air, of the passage of which no mark can be found ; 
or as an arrow, behind which the divided air presently 
Cometh together again, so that the passage thereof is not 
known. (Wisd. 5 : 9-12.) 

With the swiftly-passing time passes away our life. The 
stream of our days, hours, and moments empties into the 
ocean of eternity. 

Infancy, childhood, boyhood, youth — all pass away. 
Stronger and stronger swells the stream of time ; more 
boisterous flow the waves, the nearer they approach the 
ocean. Mark that wide, expansive sea before you ! 
— O fleeting time, stop ! Useless cry ! it is drowned by 
the roaring waves. 

O lost time, come back ! Useless cry ! the waves return 
not from the ocean. 

Return, O years of boyhood, which robbed me of my 
innocence ! In vain. 

O years of youth, in which I neglected to fit myself for 
my future vocation — return I In vain. 

Days misspent and wasted m idleness — come back once 
more ! In vain. 

0 moments desecrated by sin ! — return ! In vain. 

1 am walking in a path by whicli I shall not return. 
(Job 16 : 23.) 

Yes, not only does time roll on in an impetuous current 
— you, yourself, your life, your works, your salvation, are 
borne away upon its tide. 

Only One is stable and unchangeable — he of whom and 
through whom all time is, who has given us time — from 
whom we ourselves are. 

Do you wish to gain a foothold in the torrent, do you 
wish to stand firm in the midst of the turbulent stream J 
Cling fast to God, 



"Time will then flow past you, and leave you in safety. 

It will bear from you only what is earthly and useless. 
The best and noblest will be secured for ever. 

O son, observe the time, and fly from evil. (Ecclus. 4 : 
23.) Value it highly, make good use of it. 

Soon, very soon, time shall be no more for you. (Apoc. 
10 : 6.) 

Defraud not thyself of the good day, and let not the 
part of a good gift overpass thee. (Ecclus. 14 : 14.) 



17. 

THE EXCUSES OF THE SINNER. 

^^I7icl{ne not my heart to evil words ; to make excuses in si//s.^' 
(Ps. 140 : 4.) 

Cowardice and malice abound with excuses for sins, 
excuses for past transgressions, and for future misdeeds. 

Sinner, only those excuses are valid which will be ac- 
cepted by the infinitely just Judge : all others are decep- 
tion, falsehood, and self-delusion. Vain are the sons of 
men ; the sons of men are liars in the balances. (Ps. 61 : 10.) 

Youth, especially, is much given to excuses ; it cheats 
itself with false views or exaggerated fancies. 

You complain of the severity of the Law, the transgres- 
sion of which makes you a criminal. And yet this law is 
only the voice of nature ; and the Author of nature is 
God. 



The law is our rule of action. Every rule is a measure 
of proportion. God's commandments must, therefore, be 
proportioned to our strength ; otherwise, they cannot be 
our rule of action. 

Do you still talk of severity, or, what is worse, of impos- 
sibility ? 

Hear the Law-giver himself : This commandment, that 
I command thee this day, is not above thee, nor far off 
from thee : nor is it in heaven, that thou shouldst say : 
Which of us can go up to heaven to bring it unto us, and 
we may hear and fulfil it in work ? Nor is it beyond the 
sea. But the word is very nigh unto thee, in thy mouth, 
and in thy heart, that thou mayest do it. (Deut. 30 : 11-14.) 

Hear what Jesus says : My yoke is sweet, and my burden 
light. (Matt. IT : 30.) 

And St. John says : God's commandments are not heavy, 
(i. John 5 : 3.) 

What do you say to the example of Christ, to that of his 
Saints, yea, of so many of his youthful Saints ? 

Does the service of the world demand no sacrifices ? 

What labors are undertaken, what obstacles overcome, 
what insults and humiliations endured, for the sake of 
acquiring riches, honors and pleasures ! O blindness and 
folly, O injustice towards a God v/ho by his sacred law, 
seeks only our welfare ! 

You urge the charm which creatures exercise over you ? 
Possession entices, lust allures — very true. But what are 
creatures ? Are they our end and aim ? By no means ; they 
are the means to an end — hence, they are to be kept in 
subordination. Creatures are vain, frail, and perishable. 
They come to us floating on the stream of time, and 
the waves that brought them, also bear them away. The 
figure of this world passeth away. (i. Cor, 7 131.) 

I am yet so inexperienced, you say, I lack insight. I 



^ 54 - 



want strength of will ; add to this the levity which is natural 
to youth, and the power of habit and example. 

Young man, be sincere. Would you really dare to speak 
thus in the presence of your divine Judge ? In other mat- 
ters, you are so ambitious, so self-conceited, so independent, 
so manly, so active, so jealous of your reputation, but in 
this respect, so pusillanimous, so spiritless, so childish — a 
toy, a plaything. O shame ! 

You are inexperienced ? — Supply your want of prudence 
and experience by the prudence and experience of others, 
by grace from above, — the light of fervent prayer. You 
know that the good spirit is given to them that ask it. 
(Luke II : 13.) Have you not parents and superiors? 
Have you not, or can you not have, a spiritual guide and 
director ? You are inexperienced — believe, therefore, those 
who have experience, permit yourself to be warned, 
taught, guided. In everything else you follow a master, — 
in this you wish to be your own teacher ; but beware ! He 
that has himself for a teacher, has a fool for a scholar. (St. 
Bern.) 

You are weak ? — Lean on others who can, and will sup- 
port you. Above all, lean on God. Why so neglectful of 
prayer ? Why so slothful in good ? Why receive so seldom 
the Sacraments of Penance and the Holy Eucharist ? O 
balm that heals all wounds ! O never-failing source of life 
and strength ! O heavenly, refreshing draught of the faint 
and weary! 

Why yield to that heedlessness and frivolity which do 
you so much injury ? You live in entire forgetfulness of 
duty, always shrinking from the bitter draught of self-de- 
nial. 

Example entices you ? — Why do you love darkness rather 
than the light ? Would you rather imitate a sinner than a 
saint ? Apostles, martyrs, confessors, tender virgins, youths, 



— 55 — 



boys, children. O cloud of witnesses (Hebr. 12 : i), lu- 
minous, resplendent cloud, overshadow these of little faith, 
and let them behold and feel what man is with God, and what 
he can do through his power ! 

If the Saints spoke as you do — heaven would be empty, 
its thrones would now be tenantless. 

Habit ? Who has riveted these chains ? Is it not the 
work of your own hands ? It may now require a violent 
effort to burst them, but hasten to make that effort before 
it be too late. 

And these inflamed passions ?— How powerless am I to 
resist them ! 

Why did you allow them to become so strong and power- 
ful ? Why did you so readily surrender to this fearful 
captivity ? 

However, be of good heart ; by the aid of grace you can 
yet bring these monsters into subjection. Arm yourself 
against yourself. Resolution, courage, perseverance, and 
you are, and will remain, master. 

Besides, O youth, you can ; not only because you must, 
but also because, in reality, you are almighty whenever there 
is question of your salvation. Were you dependent on 
yourself in this combat for life or death, you would have 
reason to despair of success — but, the Lord is with you 
and in you. 

Yes, I can do all things in him who strengtheneth me. 
(Phil. 4 : 13.) O consoling words ! Grace is mightier than 
nature ; it is stronger than seductive example, more impet- 
uous than the impetuosity of youth, more fiery than the 
heat of passion,- more violent than the violence of habit ; 
it fills up the valleys of my ignorance and inexperience, 
it levels the mountains of difficulties In it and through 
it, all obstacles are easily overcome, for, through my Goci 
I shall go over a wall (Ps. 17 : 30.) 



- S6 - 

Grace, grace — almighty as God himself, with thee I can 
do all things ! False and foolish are all my pretexts ; 
they are but the evil words to which my heart inclines to 
seek excuses in sins. (Ps. 140 : 4.) 



18. 

RELAPSE INTO SIN. 
^^My son, hast thou sinned'^ do so no vioreT (Ecclus. 21 : i.) 

One mortal sin is in itself something abominable, wicked 
and injurious beyond all conception. 

What, then, shall we say of the relapsing sinner ? God 
has just pardoned him, and already is the brief of pardon 
torn, the fetters of sin are riveted anew, and God's justice 
once more challenged in the most arrogant manner. 

Human respect, levity, self-reliance, tampering with sin- 
ful occasions, cowardice in temptations, these are the usual 
causes of relapse into sin. 

Has God, perhaps, pardoned you that you should offend 
him afresh ? 

The oftener, after forgiveness, the insult is repeated, the 
deeper becomes the wound inflicted on the loving heart of 
God. 

Ingrate I is it thus you return evil for good ? Shall the 
divine pardon only render you more bold and audacious 
in attacking your Benefactor ? 

It is the height of ingratitude to employ a benefit as a 
weapon of attack. 



— 57 — 

And is this not done by that relapse into sin to which 
the mercy of God and his willingness to forgive seems to 
encourage you ? 

Instead of being faithful to your promises, which seemed 
so firm and sacred, you basely break them, and in your 
dealings with the Almighty act in a way that would dis- 
grace you before the meanest of men. 

Instead of co-operating with grace, instead of striving to 
preserve your recovered right to heaven, you treat God 
an^ his priceless reward with sovereign contempt. 

But — consider what grace is — try to realize its immense 
value. 

It is a heavenly gift. 

It is a gift won for us by the blood and sweat, the suf- 
ferings and toils of our Lord Jesus Christ. It is a gift 
which includes heaven itself, since heaven is the price of 
grace well employed ; and the degree of our eternal joy 
or misery will be proportioned to our use or abuse of grace. 

Consider, moreover, what heaven is. 

Heaven is the bHssful eternity, the everlasting possession 
and enjoyment of God himself, who is the highest Good, 
the infinite Source of all beatitude. 

For a handful of barley, and a piece of bread, they have 
forsaken me, complains the Lord through his prophet. 
(Ezech. 13 : 19.) 

For the vilest earthly pleasures, you have forsaken God 
and forfeited Paradise. 

You reject the recovered friendship of God, instead of 
confirming it. Instead of loving God the more ardently, 
because in his great kindness he has pardoned you so 
much, you heap sin upon sin, crime upon crime. But you 
inflict the greatest injury upon yourself by these relapses. 
You had died to sin (Rom. 6 ; 2) and now you live to it 
and in it, again. 



-58- 

You had been snatched from hell, and you now prepare 
to precipitate yourself once more into the yawning abyss. 

The chains of Satan had been struck from your soul, and 
you voluntarily return to bondage ; you consent to lan- 
guish again in the dark dungeon of sin, weighed down by 
the galling yoke of the most cruel of all tyrants. 

The black clouds of divine wrath had passed away ; 
serenely and cheerfully heaven smiled upon you : and now 
all is dark again ; new storms arise ; conscience again 
utters its reproaches : your soul, traveling backward .over 
the same evil ways (Jer. 2 : 36), has been degraded and 
deformed more than words can tell. 

Why had you given up that sin ? 

Because it appeared to you abominable and disgraceful. 

Why, tnen, have you returned to it, like a dog to its 
vomit } Surely mortal sin has not changed its nature or its 
terrible consequences. 

Alas ! no — God bears the same hatred to it now as be- 
fore ; hell with all its terrors still threatens us, death is 
certain — its hour, uncertain. Oh I beware of treasuring up 
wrath and misery against the day of wrath, and revelation 
cf the just judgment of God by your hard, impenitent, 
and unfaithful heart. (Rom. 2:5.) Beware lest your last 
state become worse than the first (Luke 11 : 26) ; and 
you perish by the ropeof your own iniquities. ^Prov. 5 : 22.) 

The Lord is a jealous God, and his wrath will, at last, 
overtake you. He takes revenge on his adversaries, and 
is angry with his enemies. (Nahum 1 : 2.) 

Beware lest he cast his abominations upon you, and 
make an example of you. (Nahum 3 : 6.) 

Hearken to the Holy Ghost : The earth that drinketh 
in the rain which cometh often upon it, and bringeth forth 
thorns and briers, is rejected, and very near to a curse, 
whose end is to be burnt. (Hebr. 6 : 7, 8.) 



- 59 - 



It had been better for relapsing sinners not to have 
known the way of -justice, than, after they had known it, to 
turn back from that holy commandment, which was delivered 
to them. For, that of the true proverb hath happened to 
them : The dog has returned to his own vomit ; and the 
sow that was washed, to her wallowing in the mire. (2. Pet. 
2 : 21, 22.) 

If I build up again the things which I have destroyed, 
I make myself a transgressor. (Gal. 2 : 18.) 

O my son, if you have had the misfortune to sin, do so 
no more. (Ecclus. 21 : i.) On the contrary, endeavor to re- 
pair the past, and pray to God for the grace of persever- 
ance. 

Do not drive him rudely out of your young heart. He 
expects better things of you. Be noble, tender, devoted , 
grateful. 

Behold, thou art made whole : sin no more, lest some 
worse thing happen to thee. (John 5 : 14.) 



19. 

THE HABIT OF SIN. 

Woe to you that draw iniquity 7vilh the cords of vanity and 
sin, as the rope of a cart,"" (Is. 5 : 18.) 

There are no chains more cruel or galling than those of 
a bad habit. 

We commit a sin several times. Each time we commit 
it more easily and more wilfully ; — the intervals between 
each offense become briefer. A relapse constantly renewed 



- 6o - 



forms a bad habit. Soon sin becomes a second nature ; 
and, at length, gains such a mastery over us as to be an 
absolute necessity. Our life is then a never-ceasing sin. 
(2. Pet. 2 : 14.) 

Who can explain or comprehend the misery of this state ? 

The understanding is darkened more and more. It 
soon reaches such a depth of obscurity as to call evil 
good, and good evil (Is. 5 : 20), and glory to be mighty in 
iniquity. (Ps. 51 : 3.) 

The whisperings of conscience are faint and low ; our 
continual efforts to silence it have well nigh succeeded. 

The will grows weaker and weaker ; finally it altogether 
ceases to exert itself against evil. The monarch is de- 
throned, and the slave wears his crown, and wields his 
sceptre. 

At the slightest rising of the passions, the soul surren- 
ders without resistance. 

Nay, more, the habitual sinner advances to meet his 
enemy ; he throws himself into the arms of his destroyer ; 
he is insane enough to gladly receive and welcome to his 
abode the murderer of his soul. 

It may well be said of such a man that he put on curs- 
ing like a garment : and it went in like water into his 
entrails, and like oil into his bones. (Ps. 108 : 18.) 

The curse, the vicious habit, envelops him like a 
garment , looks, gestures, words, actions — all bear its stamp. 

The curse, the vicious habit, has entered into his inte- 
rior. Conscience, imagination, memory — all are filled with 
it. 

It has, so to speak, become the element of his life. It 
has taken the place of faith which has been forced to 
yield to the presumptuous prejudices and lies of passion. 
It becomes to him his only hope, for the goods of heaven 
he has long since renounced. Love, the true, the pure, 



— 6i 



the only noble, the love of the Creator, has no place in 
that heart, all engrossed and desecrated with the love of 
creatures. 

Habit is like a garment which coveretli him, and like 
a girdle with which he is girded. (Ps. io8 : 19.) It 
clinss closely to him, and has become one with him. 

Habit is like tlie waters (>{ a torrent — wild, impetuous, 
overwhelming, all-destroying. Habit is like oil staining a 
fabric; deeper and deeper it penetrates, and forms in- 
delible spots. 

Awful condition ! 

Continued, Imndredfold, thousandfold death ! A hundred 
times decomposed carcass — grave that is never closed, but 
continually deepens and lets down its victim closer to hell ! 

And this state of horror has become a second nature to 
us ; we cease not to sin with pleasure, and soon without 
any remorse, with a kinS of rage, an openly-declared de- 
fiance of the known good ! 

And does not the malice of our sins increase with their 
number ? 

Though the object is not always increased, tlie inclina- 
tion thereto, the affection for it, is increased ; the will to 
amend decreases, and- the facility in sinning is greatly 
augmented. Thou hast slain, moreover, also thou hast 
taken possession. Thou art sold to do evil in the sight of 
the Lord. (2. Kings 21 : 19, 20.) 

You love your sin more and more ; and you daily be- 
come more and more wedded to the creature. Just as, 
when you do good and practise virtue, the love of God 
and of all good increases in you, so repeated sin confirms 
you in the spirit of hell and the love of all evil. 

We grow hardened, indifferent. We become spiritually 
blind. Extraordinary graces becoming rarer, the inclina- 
tion to sin is quickened. 



— 62 — 



Who is to blame for this ? Who has darkened your 
understanding ? Who has enslaved your will ? Who has 
silenced conscience, banished grace, and kept it at a 
distance ? 

O dangerous state ! far worse than merely an occasional 
fall into sin I 

Wretched enough is your soul when stained with only 
one mortal sin ; at any moment you may die and fall into 
hell. But the heart is not yet hardened, you are still sus- 
ceptible of divine inspiration ; it needs only a little effort 
to return to the path of virtue. 

But habitual sin leads to insensibility, to obduracy, yea, 
even to a provocation of the terrible judgments of God. 

Abominable and unprofitable is the man who drinketh 
iniquity like water. []^h. 15 ; 16.) 

Behold the career of the boy, ^he young man, who has 
sold himself body and soul, to that greatest of all tyrants 
— a bad habit ! Five years pass away — ten years, and 
still no change ! A slave for five, ten, thirty, forty years 
— what degradation ! 

How such a slavery must destroy even what is naturally 
good in a man, and efface every virtuous trait his character 
possesses ! How it deforms the mind, distorts the feelings, 
poisons the heart, and infects the soul as with a leprosy. 

And tlien — what a retrospect is this dark chaos, this 
ignoble, ignominious past I 

And, finally, the death-bed ! 

O young man, have pity on your own soul. (Ecclus. 
30: 24.) 

Everything is at stake — therefore, everything is to be 
risked. 

Lord, draw me out of the mire, that I may not stick 
fast. Deliver me out of the deep waters. Let not the 
tempests of water drown me, nor the deep swallow me up : 



and let not the pit shut her mouth upon me. (Ps. 68 : 15, 
16.) O Lord, hear my prayer. 



20. 

DELAY OF CONVERSION. 

''^ Delay not to be converted to the Lord, and defer it not from 
day to day''' (Ecclus. 5 : 8.) 

Is it the fear of difficulty, or is it your levity and folly 
that hinder you from returning to God ? 

How is it possible for me to refrain from that sin, to 
overcome that bad habit ? 

It may be difficult — impossible it is not, since time and 
grace are still yours. 

Will you delay the remedy until your wounds have be- 
come incurable ? Each new sin is a tearing open of the 
old, deep scars ; it renders the passions more daring and 
importunate ; concupiscence being more violently inflamed, 
deprives the understanding of another degree of light, the 
will of another degree of strength, alienates us more from 
God, rivets more firmly the chains of Satan and of the 
world, and draws you more surely into the terrible whirl- 
pool of sin. 

To break these chains, to escape from this vortex, is 
easier to-day than to-morrow — easier to-morrow than later. 

You can if you will. All that is wanting to you is a 
strong effort. God wills every moment your conversion, 
your salvation — but you must co-operate with his grace. 



— 04 — 



Every moment you are bound to return to the divine friend- 
ship, to aspire to your true destiny, to attain your immortal 
end. 

If you really desire to be converted, do it at once. 

Fool that I am ! To what do I trust ? 1 will be con- 
verted, I say, next week, next month, next year — and I 
cannot promise myself even to-night ! 

I will be converted on my death- bed — What do I know 
but what I may die in my chair — in the street — in the cars 
— in the railway-coach — in^ the steamer, on my way to a 
pleasure party ? 

A certain man had said : Soul, thou hast much good laid 
up for many years ; take thy rest, eat, drink, and make 
good cheer. The future is secured. (Luke 12 : 19.) 

Thou fool, this night do they require tliy soul of thee : 
and whose shall all those things be, which thou hast pro- 
vided ? (Luke 12 : 20.) What is more certain tlian death ? 

Yet what is more uncertain than the When, the Where, 
the How we shall die ? 

Awful certainty ! Mysterious uncertainty ! 

Thirty-six millions of human beings annually pass from 
life to death. 

One hundred thousand die every day. The day will 
surely come, when, poor little atom that I am ! — I must 
form one of this vast nmltitude I There is no possibility 
of escape. I will then choose the better part, and hold 
myself in readiness. 

I wnW keep myself prepared ; delays are dangerous, 
sometimes fatal. Death may come unheralded. 

Know it to be a communication with death. (Ecclus. 9 : 
20.) 

Know that death is the invisible sharer of all you pos- 
sess : house, bed, table, bath, journey. 
You are going in the midst of snares. (Ecclus. 7 ; 20,) 



- 6s - 



Vou are young- — granted ; but how many young persons 
die ! Where are those young companions with whom you 
once worked, or played, or, alas ! sinned ? Have you not 
seen them in their coffins — laid in the tomb ? 

Old people must die ; young people may die any day ; 
and many of them do die, every day. Who has assured 
you that you will grow to manhood, that you will reach old 
age ? Behold, your coffin follows you like your shadow ; 
perhaps, to-morrow, it will close over your corpse ! 

The warm rays of the sun do not ripen all fruit ; the 
wind blows off many while yet hard and green ; and for- 
gotten, they lie in the dust, and are trodden under foot. 

O, be careful always to keep in your lanlp the oil of cha- 
rity ; labor to remain in the state of grace, lest the Bride- 
groom come unexpectedly ; and finding you unprepared, 
should exclude you with the foolish virgins from the joy- 
ful marriage feast, crying out to you : I know you not. Say 
not : The mercy of the Lord is great : he will have mer- 
cy on the multitude of my sins. For mercy and wrath 
quickly come from him ; and his wrath looketh upon sin- 
ners. Delay not to be converted to the Lord, and defer it 
not from day to day. For his wrath shall come on a sud- 
den ; and in the time of vengeance he will destroy thee. 
(Ecclus. 5:6: 9.) 



21. 

OBSTINACY AND PRESUMPTION. 

The ivicked man, wJieii Jic is come into tJie depih of sin, con- 
ievmeih.'" (Pro v. 18 : 3.) 

Shall I refuse to be converted to the Lord, because he is 
good ? Despise the riches of his goodness and patience 



— 66 - 



and long suffering ? Knowest thou not that the benignity 
God leadeth thee to penance ? (Rom. 2 : 4.) 
What well-behaved child would abuse the love of his 

father by repeated offenses ? 

What subject could basely continue to rebel against his 

king, to whose clemency he is-already indebted for liis goods 

and life ? 

Because God is good, I also must be good, that is, I must 
appreciate his love, respond to it with all my heart, and 
make good use of tlie graces he bestows. 

You say : God has often pardoned me ; he will contin- 
ue to do so, and wi.l admit me to his heavenly kingdom in 
spite of my sins. 

Do you not know that God's patience and long-suffer- 
ing mercy have tlieir liniiis ? At tliis moment, his graces 
are gently descending upon you, for, behold how your 
spirit is enlightened, how your heart is moved — liou'- you 
• are again drawn to tlie God of your childhood ! 

But what assurance have you that this shall always con- 
tinue ? As God is master of time, so is he also of grace ; 
and can you call him unjust if he refuses both time and 
grace to him who despises them ? 

The sinner can be saved only by a true, sincere conver- 
sion. But such a conversion is the fruit of his own co-op- 
eration with the grace of God. That grace it is through 
whose divine efficacy I not only can be converted but am 
really converted in spite of all obstacles and difficulties. 

Can you lay claim to so precious and powerful a grace, 
when, hitherto you have made so little account of it, — 
have received it in fact, only to waste or trample upon it ? 

How often has the Lord stood attlie door of your heart, 
knocking and pleading for admission ? (Apoc. 3 : 20.) 
But there was no response from within. 

You have heard the gentle voice with indifference or 



-67- 



vexation, and obstinately refused him entrance. What 
wonder, if he finally turn away or if, at least, he knock less 
loudly, his call becomes fainter and fainter ? (Cant. 5 : 4.) 

O friend, be not deceived : God is not mocked. (Gal. 
6 : 7.) Because I called, and you refused : I stretched 
out my hand ; and there was none that regarded. You 
have despised all my counsel, and have neglected my 
reprehensions. I also will laugh in your destruction. (Prov. 
I : 24-26.) 

Seek ye the Lord, while he may be found : call upon 
him while he is near. (Is. 55 : 6.) 

Walk whilst you have the light, that the darkness overtake 
you not. (John 12 : 35.) 

Make an agreement with thy adversary quickly, whilst 
thou art in the way with him : lest, perhaps, the adversary 
deliver thee to the judge. (Matt. 5 : 25.) 

We would have cured Babylon, but she is not healed — 
let us forsake her, because her judgment hath reached 
even to heaven and is lifted up to the clouds. (Jer. 51 : 9.) 

Many, I say to you, shall seek to enter, but shall not be 
able. (Luke 13 : 24.) Many shall desire salvation ; but, 
for want of taking sufficient pains, and being thoroughly 
in earnest, shall not attain it. 

You think, perhaps, that it is easy at any hour to s.iy 
with David : I have sinned {2. Kings 12 : 13), and, like 
him, to obtain pardon. It is, indeed, easy to say the words 
of that royal penitent, but how powerless are they to win 
forgivenesss unless accompanied with his sentiments of 
profound repentance. Did not Pharaoh utter the same 
words, and Saul, Antiochus, and Judas ? And did they not 
all die impenitent t 

God had given them time for penance, andtliey abused it 
unto pride (Job 24 : 23), and thus it was verified, that, 
a hard heart shall fare evil at the last (Ecclus. 3 : 27) ; 



— (58 — 



and : That the death of the wicked is very 2viL [Ps. 33 : 
22.) 

But you ask : Is not a death-bed repentance always 
true and effectual ? Alas ! very often it is itself a sick, 
a feeble, an apparent conversion which is utterly unable 
to effect the salvation of a soul. 

Would you begin to do penance only when you are no 
longer able to sin ? Then, truly, you do not forsake sin, but 
sin forsakes you. 

What is the hope of the hypocrite ? Will God hear his 
cry, when distress shall come upon him ? (Job 27 : 8, 9.) 

O young soul, beloved Jerusalem, behold, how the 
Lord weeps ; — he weeps over you ! If thou didst know, and 
in this thy day, the things that are for thy peace. (Luke 19 : 
42.) O Jerusalem, Jerusalem, ]iow often would I have gath- 
ered together thy children, as the hen gathereth the chickens 
under her wings, and thou wouldst not. Behold, your 
house shall be left to you desolate. ( Matt. 23 : 37, 38,) 

Do you not see that your obduracy grieves God most 
bitterly ? If you die young — and impenitent — he must damn 
you young. If you live to mature years, to old asje, and 
continue in your evil courses, you waste and desecrate the 
most beautiful part of your life — youth ; your conversion 
becomes more uncertain, more difficult, and less meritori- 
ous. 

Why always say: To-morrow? Why not say: Now.? 
Why will you not now, immediately, at once, rise from your 
misery and degradation, cleanse yourself from your sins 
in the tribunal of Penance, free your conscience from 
the remorse that weighs upon it, and begin a new, a better 
life Think well on it, before it be too late ! 



- 69 - 



22 

A BAD CONSCIENCE. 

I'hey are all gone aside, they are become unprofitable together : 
there is none that doeth good : no, not one, (Ps. 13:3-) 

Conscience is nothing less than the voice of God him- 
self. It is the infinitely Holy, in the innermost depths of 
our hearts, indicating the good or condemning the evil. 

It is the rule of all good, written by the Creator's hand 
upon the creature's heart. It is a ray of the eternal Sun 
of Justice seeking to penetrate our darkened souls, warm- 
ing and enlightening, if it be admitted, scorching and 
blasting, if excluded. 

Is it not true, that when you do a good deed, the ap- 
proving voice of conscience is your immediate reward ; 
but, if you commit sin, its reproaches are your sharp and 
speedy punishment ? If you do ill, shall not sin be forth- 
with at your door? (Gen. 4 : 7.) 

As there is no greater happiness here below, than a 
quiet, peaceful conscience, so again, there is no greater 
torment than a guilty, reproachful, accusing conscience. 
No viper is so venomous, no dagger so sharp, no poison 
so deadly, as conscience avenging itself on the evil-doer ; 
it is a hell on earth. 

Sometimes, the sinner imagines that he has succeeded in 
silencing it, but he is deceived. Some striking calamity, 



- 70 - 



a death, a misfortune, suddenly destroys the artificial 
peace. 

Without any apparent cause, while all around is gay and 
delightful, the heart, is suddenly oppressed with a gloom 
which the most intoxicating joys cannot dispel ; bitterness 
is mingled with every draught of pleasure ; in vain gold 
glitters and jewels sparkle — mirth and feasting have lost 
their charms. Destruction and unhappiness are in the 
ways of the wicked, and the way of peace they knew not, 
for no fear of God is before their eyes. (Ps. 13 : 3.) 

The sound of dread is always in his ear and when 
there is peace, he always suspects treason. He looks 
roundabout for the sword on. every side ; tribulation ter- 
rifies him and distress surrounds him. (Job 15 : 21-24.) 

The wicked man fleeth when no man pursueth : but the 
just, bold as a lion, shall be without dread. (Prov. 28 : i.) 

This very dread which always accompanies wickedness 
bears testimony to its iniquity ; For whereas wickedness 
is fearful, it beareth witness of its own condemnation ; for 
a troubled conscience always forecasteth grievous things. 
For fear is nothing else but a yielding up the succors from 
thought. And wliile there is less expectation from within, 
the greater doth it count the ignorance of that cause which 
bringeth the torment. (Wisd. 17 : 10-12.) 

Sad state, whose terrors alone should induce us to 
abandon sin ! 

How many young men are prematurely aged by an evil 
conscience ! There is no youthful joy or freshness in 
their countenance — the darkness that reigns within is vis- 
ible in every feature. Life, in its very beginning, has 
lost all its brightness ; everything is dull, withered, faded ; 
either unseemly levity or vexatious caprice. No true 
cheerfulness, no lasting serenity. Sometimes, the glance 
of the eye is unsteady, vacant ; again, it stares fixedly at 



\ 



— 71 — 



some object or seems turned inward on some gloomy re- 
miniscence. 

Is it the cares of life, which torment this poor young 
man ? Is it domestic unhappiness that weighs upon bis 
heart ? Or has he consumed his strength by exhausting 
labors ? 

No : the outward heaven is serene as usual ; but inward- 
ly, there has been a great tempest, and its devastations are 
depicted in every feature of the troubled young face. 

Unhappy heart, which is poisoned by the venom of tliat 
viper — deadly Sin ! 

And what if not one, but broods of those vipers twine 
tlieir coils around it ? 

Can you deaden the pain of your wound by quaffing 
deeper drauglits of intoxicating pleasures, by shutting out 
altogether the light of grace and then exalting that you no 
longer see the viper or feel its sting ? You say that your 
heart is calm and untroubled, you fear neither death nor 
future punishment. O most friglitful of all states ! Un- 
happy man, this is tlie silence of God, far more terrible 
tlian the thunder-bolts of his wrath. 

God has withdrawn himself, grace is dumb; for — Con- 
science is God, Conscience is grace. O pray, pray that it 
may speak again. O my God, be not thou silent tome, 
lest if thou be silent to me, I become like them that go 
down into the pit. (Ps. 27 : i.) 

But it is to be hoped that matters have not yet reached 
so terrible a crisis with you. Your conscience torments 
you ; it gives you no peace, day or night. 

Perhaps, you say to yourself : I can no longer live in 
this way ; why sliould I be my own greatest enemy by re- 
maining in so wretched a state ? Why continue to drain a 
cup of bitterness wliich I can so easily dash from me ? 

Yes, O young sinner, how long will you be dull of heart ? 



— 72 — 



(Ps. 4 : 3.) How long will you groan under the burden of 
your guilt ? 

Shake off the heavy load — be no longer the fettered 
slave of sin, but follow the path of life with the gladsome 
step and peaceful heart of t'nose whom the truth has made 
free. 

Approach the Lord, and darkness shall be as the noon- 
day — And the Lord will give thee rest continually, and 
will fill thy soul with brightness, and deliver thy bones ; 
and thou shalt be as a watered garden, and like a fountain 
of water, whose waters shall not fail. (Is. 58 : 10, 11.) 



23 

THE GOOD SHEPHERD. 

"/ have loved fJiee 7inth an everlasting love; therefore have I 
draivn thee ; taking pity on thee.'' (Jeremiah 31 : 3.) 

Behold, the Lord will put an end to your torment ! 

Do you know the Good Shepherd, who leaves the ninety- 
nine sheep in the mountains, and goes to seek that which 
is gone astray. (Matt. 18 : 12.) 

I am the Good Shepherd, says Jesus Christ our Saviour. 
The good sliepherd giveth his life for his slieep. (John 
10 : II.) The Son of man is come to seek and to save that 
which was lost. (Luke 19 : 10.) I am come that they 
may have life, and may have it more abundantly. (John 
10 : 10.) 

O, read in the eye of tlie Good Slieplierd his affec- 
tionate solicitude, his anxiety, his desire ! 

Behold, how he hastens ; how his voice allures ! 



— 73 



His anxious eye seeks you amid the dark paths in which 
you wander : he does not tire in his pursuit though he 
tracks the way with his blood, and you still flee. O stray- 
ing lamb, he desires to rescue you from destruction, — allow 
him to overtake you ; he will gently raise you in his arms 
and carry you to the green pastures where he feeds his 
flocks. 

Why will you persist in flying from this Good Shepherd ? 
Do you find more pleasure among the wolves and the savage 
beasts of the wilderness than with the quiet flock of Christ, 
and within the secure enclosure of his fold ? 

Have you not wearied in the way of iniquity and de- 
struction ? Have you not walked through hard ways ? 
(Wisdom 5 : 7.) 

You would not suffer gentle violence from him who has 
loved you with an eternal love ? (Jeremiah 31 : 3,) 

Yes, Father of my young soul, I have gone astray like a 
sheep that is lost ; seek thy servant, because I have not 
forgotten thy commandments. (Ps. 118: 176.) My heart 
is ready, O God, my heart is ready. (Ps. 107 : 2.) 



24. 

GOD'S INFINITE MERCY. 

^'As I live ^ sayeth the Lo?ul God, I desire not the death of tJie 
wicked, but that the wicked turn from his way, and live.^"^ 
(Ezech. 33 MI.) 

God rejects no sinner who does true penance. 
God is charity (John 4 : t6.) ; and. since he desires 
nothing more ardently than that all men be saved (i. Tim. 



— H - 



2 : 4), he is ready at all times graciously to receive the 
sincere penitent. 

As I live, sayeth the Lord God, I desire not the death 
of the wicked, but rather that he turn from his evil way, 
and live. (Ezech. 33 : 11.) 

The Lord is gracious and merciful, patient and plen- 
teous in mercy. (Ps. 144 : 8.) 

If your sins be as scarlet, they shall be made as white as 
wool. (Is. I : 18.) 

No doubt, God hates sin and must hate it, wheresoever 
and in whomsoever he finds it ; but the repentant sinner 
already turns to God, — hence, God turns to him, and par 
dons him. 

How merciful was Jesus to the converted publican, Mag- 
dalene, Peter, and the good thief on the cross ! 

This day is salvation come to this house. (Luke 19 : 9.) 

Many sins are forgiven her, because she hath loved much. 
(Luke 7 : 47.) 

And Jesus looked on Peter. (Luke 22 : 91.) 

Amen, I say to thee, this day thou shalt be with me in 
Paradise, (Luke 23 : 43.) 

In what consoling terms did not our loving Redeemer 
speak of divine mercy and the repentant sinner ! 

Why did he institute the Sacrament of Penance, why did 
he give to his Apostles and to their lawful successors, the 
power of forgiving sins ? 

Yes, tlie earth is full of the mercy of God. {Vs, 32 : 5.) 

The whole work of Redemption, — every step of the God- 
Man in this valley of tears, every sigh of anguish, every 
drop of blood, and meekly-endured torture — what are 
these but witnesses of a love without measure, of a mercy 
without limits ? 

You see it with your own eyes : His tender mercies are 
above all his works. (Ps. 144 : 9.) 



— 75 — 



It cost the Almighty only a single Fiat to create this im- 
mense universe — nothingness resisted not its Lord. But 
how dearly did the Redeemer purchase the grace of con- 
version for the sinner ? Yet, we make light of sin, and 
seldom even bestow a thought upon the Passion and death 
of a God-Man ! O shameful ingratitude ! 

In order to partially fathom this ocean of goodness, con- 
sider who it is that pardons, and who it is that needs par- 
don. 

How difficult do we find it to forgive an offense ! We 
are of tlie same nature as our offenders, as weak, malicious, 
and prone to evil as they, yet, although urged by reason it- 
self to show mercy and forbearance to others, we refuse to 
do so. But here, there is question of God — and me — the 
infinite Creator and the finite creature I 

How does God forgive ? Does he not pardon gracious- 
ly ? Behold, I stand at the door and knock. (Apoc. 3 : 20.) 

Does he not pardon quickly ? One act of sincere con- 
trition, and the sinner is admitted again to the divine 
friendship. 

I said, I will confess against myself my injustice to the 
Lord ; and thou hast forgiven the wickedness of my sin. 
(Ps. 31 : 5.) 

Does not God forgive completely, retaining no remem- 
brance of our guilt ? 

If the wicked do penance for all his sins which he hath 
committed, and keep all my commandments, living, he shall 
live, and shall not die ; and I will not remember all his in- 
iquities that he hatli done. (Ezech. 13 : 21, 22.) 

The wickedness of the wicked shall not hurt him, in what 
day soever he shall turn fron^i his wickedness. (Ezech. 33 : 
22.) 

True, it is written : Be not without fear about sin for- 
given ! (Ecclus. 5 : 5.) But even this word is a word of 



- 76 



mercy, warning us against false security and inciting us to 
labor the more, that by great fervor and good works we 
make sure our vocation and election. (2. Peter i : 10.) 

IMoreover : God forgives us not till seven times but till 
seventy times seven (Mait. 18 : 22) ; or, as often as the 
sinner, with proper dispositions, in real sorrow and detesta- 
tion of sin, seeks to return to him. 

But the divine mercy goes still farther. God not only 
pardons the sinner, — he returns good for evil ; he rewards 
him for forsaking sin, and responding to his gracious call ; 
he chooses an enemy for his favorite, he gives far more than 
was asked, viz. : himself, — heaven, — never-ending felicity. 

Yes, he even vouchsafes to rejoice over the return of his 
ungrateful creature. Rejoice with me, because I have 
found my sheep that was lost. (Luke 15 : 6.) 

O incomprehensible, O inscrutable treasure of the mer- 
cies of God ! he who despises thee is worse than the de- 
mons who were allowed no share in t'nee, — more insensible 
than the beast of the field ; — he is his own most bitter 
enemy ; and the personified hater of all light. (John 3 : 20.) 

What can he expect, who rejects tliese riches of the mer- 
cies of God ? Nothing remains for him, but to fall a vic- 
tim to God's terrible justice — to be doomed to hell, which 
really is not deep enough to bury and hide such a mon- 
ster of insensibility and ingratitude. 

Noble young hear:, are you not won by the inexpressible 
love of this most merciful Father ? 

If so, then surrender yourself to this ineffable excess of 
condescension and generosity. Who shall profit by your 
return ? — Not the Lord, for he has no need of you ; — you 
alone will gain unspeakable advantages and escape dire 
destruction. 

No creature of God can contribute to his essential hap- 
piness ; he is the infinite ocean of beatitude, which car 



— 77 — 



neither lose one tittle, nor receive one additional drop. All 
the beasts of the woods are mine, tlie cattle on the hills, 
and the oxen. If I should be hungry, I would not tell 
thee, for the world is mine, and the fulness thereof. (Ps. 
49 : IO-I2.) 

The question, therefore, is your own happiness, your 
peace of mind and conscience, liere below, and your salva- 
tion hereafter. 

Go, therefore, with confidence to the throne of grace 
that you may obtain mercy (Hebr. 4 : 16), and become again 
a child of God. 



25. 

THE PRODIGAL SON. 

" How great is the mercy of the Lord and his forgiveness of 
them that turn to Jiiin. (Ecclus. 17 : 28.) 

And he said : A certain man had two sons ; and the 
younger of them said to his father : Father, give me the 
portion of substance that falleth to me. And he divided 
unto them his substance. And not many days after, the 
younger son gathering all together, went abroad into a far 
country : and there wasted his substance, living riotously. 
And after he had spent all, there came a mighty famine in 
that country, and he began to be in want. And he went, 
and cleaved to one of the citizens of that country. And he 
sent him into his farm to feed swine. And he would fain 
have filled his belly with the husks the swine did eat : 
and no man gave unto him. And returning to himself, he 



- 78 - 



said: How many hired servants in my father's house abound 
with bread, and I here perish with hunger ? I will arise, and 
will go to my father, and say to him : Father, I have sinned 
against heaven, and before thee : I am not now worthy to 
be called thy son : make me as one of thy hired servants. 
And rising up he came to his father. And when he was 
yet a great way off, his father saw him, and was moved 
with compassion, and running to him, fell upon his neck 
and kissed him. And the son said to him : Father, I have 
sinned against heaven, and before thee, I am not now wor- 
thy to be called thy son. And the father said to his ser- 
vant : Bring forth quickly the best robe, and put it on him, 
and put a ring on his hand, and shoes on his feet : and 
bring hither the fatted calf, and kill it, and let us eat and 
make merry : because this my son was dead, and is come to 
life again : was lost, and is found. And they began to 
be merry. (Luke 15 : 11-24.) 

Splendid triumph of an almost inconceivable .ove I 
Where upon earth can you find such generosity ? 

And yet, what is here related falls infinitely short of what 
God's unspeakable mercy effects so often, and in so many, 
and in so wonderful a manner ! 

The father mentioned in the parable, remained at home 
until he saw his son returning to him once more. God 
goes after his prodigal child, — the sinner ; God himself 
seeks and welcomes him. 

The gentle fatiier of the parable was of the same nature 
as his son ; but how infinite is tlie distance between God 
and man — between holiness itself and a miserable traitor, a 
sinner ! 

The fatlier of tiie Prodigal, beneficent as he was, could, 
after all, confer on him only temporal benefits ; but in our 
heavenly Father, the sinner has offended a Benefactor of 
the supernatural, as well as of the natural, order. Contrast 



money, food, raiment, hope of a temporal heritage, with 
Creation, Redemption, Preservation, Grace, Divine Filia- 
tion, and Eternal Beatitude ! 

Moreover, do we know whellier the father of the Gos- 
pel, — good, benign, and gracious, as he was, — would have 
forgiven his ungrateful, unprofitable runaway of a son, a 
second, a third, a fifth, or a tenth time ? All ! perhaps his 
patience would soon have been exhausted — and his doors 
soon closfd for ever against his unfortunate son. But it is 
an article of faiih, that God rejects no sinner, who, truly 
penitent — even after erring millions of times — returns to 
him, and does penance. 

Then, have courage, poor heart ! You shall live once 
more. Revived and reanimated by divine grace, you shall 
give testimony of God's love ; you shall praise him, and 
rejoice in his tender mercies. 

Truly, great is the mercy of the Lord, great his forgive- 
ness of them that return to him. (Ecclus. 17 : 27.) 

Rise up, young man, and return. Leave the far country 
of Sin. Go out from the land of drouth, of famine, of pov- 
erty, of bondage, and degradation! Do you not seethe 
open arms of your Father ready to embrace you, and clasp 
you to his heart ? 

But, having once returned, remain at home, in your 
Father's house, and leave it no more. 

Be grateful, be faithful ! Torment not anew the loving 
heart of the best of all fathers, by levity, coldness, and trea- 
son. 



- So — 



26. 

CONVERSION 

" JVash yourselves, he deaii^ take away tJie evil of yoin- de- 
vices fj-om my eyes." (Is. i : i6.) 

There are various conversions : superficial and radical, 
transient and durable, apparent and true. 

Ignoble motives, mere necessity, exterior assent — one, 
or all, of these characteristics mark the superficial con- 
version. 

The radical, the true conversion, is a free, high-princi- 
pled, honest reconciliation with God. It desires, and reso- 
lutely makes use of, every means to return to God ; its only 
care and anxiety is final perseverance. It completely 
breaks with the past ; and, while it faithfully improves the 
present, it keeps the future ever before its eyes in all its 
responsibility and importance. 

The transient conversion does, indeed, all that is strictly 
required for a reconciliation with God, — but there, it stops, 
and, in a very short time, sinks back into its former state. 
There is no perseverance. 

If sin, according to its essence, is a turning from God and 
a turning to the creature, tiie first step of conversion 
must be a turning from the creature, and a turning to 
God. 

But this turning from and turning to, must be the work of 
the wholeman, — of the understanding, the memory, the im- 
agination, of the will and the affections of the entire outward 



— 8i — 



man, — recouncing dangerous occasions, bridling the senses 
and mortifying corrupt nature. 

The true conversion does not deal with mere generalities ; 
since it seeks only to pl-ease God, it begins with punctually 
complying with every one of his requirements. 

If remedies be prescribed, it makes use of them. If satis- 
faction be required, it makes it. I desire to live once more, 
to recover my health, says the soul, and henceforth lobe- 
come more and more healthy, and never die again by sin ! 

Do you really intend such a return, such a conversion? 
Are your motives thereto supernatural ? Are you willing 
faithfully to comply with the conditions required by God ? 

Lord, I will, cost what it may — I will return to thee. I 
will have thee again for a friend, for a father; I will be 
thy child once more. I have had enough of discord, 
enough of bitterness. 

You ask : How shall I begin this return ? 

First, dear young man, enter into yourself. Close both 
eye and ear ; see only God and yourself ; hearken only to 
grace and your own conscience. 

In the turmoil of the world, the warning voice of God is 
unheard, even as a gentle whisper is lost amid the loud roar 
of the tempest. I would gladly offer you pure milk, says the 
Lord ; therefore, I would lead you into solitude, and there 
speak to your heart. (Osee 2 : 14.) 

It is impossible for the meek spirit of contrition and com- 
punction to find its wav through the noisy turbulence of 
our every-day life. 

Give yourself time for reflection, time for spiritual rest. 

One hour with God, — heavenly time of grace ! How 
much has he to tell you ; he who knows you so well — be- 
fore whom your past, ])resent, and future are open and 
unraveled. — It is so long, alas, since he has had a chance 
to speak with you ! 

\ 1 J 



Does not all misery come from the fact, that, properly- 
speaking, we never belong to ourselves ? Blindly, we rush 
on, especially the young — day after day, without rest, 
without spiritual recollection ! 

We do not do justice to our poor heart ; it becomes 
estranged to itself ; it has no time to examine its own depths, 
— always breathless— always in a state of uproar and excite- 
ment ! 

Well, has the prophet said, that the whole land is made 
desolate, because no one considers in his heart. 

So many things there are which must be forgotten ; — 
yet, if we do not leave our school and teacher — the world 
— how will we ever forget its lessons ? 

So many things tliere are which must be learned again, 
which the world has made us forget ! But, if we do not 
withdraw ourselves from the fatal charm, — what then ? 

In the most secret folds of your heart, you will find God 
and yourself ; whilst, in the turbulent market-place of the 
Avorld, you will meet neither yourself nor God. 

Therefore, God admonishes you so impressively : Return, 
O transgressor, to the heart. (Is. 46 : 8.) If you return, 
and be quiet, you shall be saved ; in silence and in hope, 
shall your strength be. (Is. 30 : 15.) 

Do you wish to know the degrees of true conversion — 
the steps, as it were, towards a thorough change of heart ? 
Wash yourselves, be clean, take away the evil of your de- 
vices from my eyes. Cease to do perversely, learn to do 
well ; relieve the oppressed, judge for the fatherless, defend 
the widow. (Is. i : 16 : 17.) 

Yes, O Lord, I said : Now have I begun. (Ps. 76 : 11.) 

Lord, what wilt thou have me to do ? (Acts 9 : 6} 



V 



27. 

THE SACRAMENT OF PENANCE. 

Mercy and truth have met each other : pisnce and -f^eace 
have kissed y (Ps. 84 : 11.) 

If you earnestly desire to be converted to God, you 
must do three things, which may be considered as one; 
with regard to the past — contrition and satisfaction ; with 
regard to the future — purpose of amendment ; and 
with regard to the present — confession. That is, you must 
make a good confession ; — by it, you will, by an outward 
assurance, obtain the certainty that you have been re- 
stored to God's grace and friendship. 

Call to mind that solemn moment, w'hen Jesus breathing 
on his Apostles, said : Peace be to you. As the Father 
hath sent me, I also send you. Receive ye the Holy 
Ghost : Whose sins you shall forgive, they are forgiven 
them : and whose sins you shall retain, tliey are retained. 
( John 20 : 21, 22.) 

Behold, he makes them judges ; he places in their hands 
the power of forgiving or of retaining ! 

O Sacrament of immense significance ! O plenitude of 
power, surpassing every eartlily force ! To bind souls 
— to loose souls I Wlio can do this but God alone, and 
those to whom he has deputed this power ? 

Hear the Son of God : All power is given to me in heav- 
en and on earth. (Matt. 28 : j8.) Does not this include 
the power ♦o remit sin ? And did not Jesus exercise it, 



— 8d — 



whilst ne sojourned on earth ? Yes, he exercised it, to 
the astonishment of his contemporaries, who asked one an- i 
other : Who can forgive sins, but God alone ? (Mark 2 : | 
7.) And that this very power, when he withdrew from j 
the earth, might not also be withdrawn, Christ confers it ! 
upon the Apostles and their successors : As the Father hath I 
sent me, I also send you. (John 20 : 21.) I 

But, you say, Jesus, as the God-Man, was omniscient ; i 
the priest, a mere man, is not. Shall he blindly, shall he 
arbitrarily, bind and loose, close and open ? 

By no means, my friend ! Only according to justice 
and conscience does a judge of our courts pronounce sen- 
tence ; only after he has heard the evidence, the clear 
statement, of facts. And when there is question of a de- i 
cision which concerns eternity, heaven or hell, how much ^ 
more just and conscientious must the proceeding be ! 

It depends upon you to facilitate all this, by a full and j 
candid avowal, by a good, sincere confession. j 

The punishment of the guilty must, also, be proportion- ] 
ed to his offense. How can this be done if the judge is I 
not made aware of the nature, extent, and attendant cir- . j 
cumstances of the crime ? I 

Confession, therefore, is a divine institution, because con- j 
fession, alone, renders possible the rational exercise of j 
tl.-at judicial power which Jesus Christ left to his Church ' 
and her anointed ministers. 

I understand all this, O my God. I admire thy infinite j 
wisdom, and still more, thy infinite love ! 

O, what tender solicitude ! What condescension to the 
frailty of poor human nature ! If it were extremely dififi- 1 
cult for us to obtain pardon for sins committed ; after bap- I 
tism, if we were left in doubt as to when or where that par- 
don could be obtained, or whether it could be obtained at -i 
all, at any cost, how wretched would our condition be !• 



Truly, in the Sacrament of Penance, Mercy and Truth 
have met each other, Justice and Peace have kissed. (Ps. 
84 : II.) Man confesses to himself and to God, that is, to 
the priest in tlie place of God, his faults and sins, in all sin- 
cerity : — and already, the mercy of the Lord approaches 
the penitent, and meets him, as it were, half-way ; yes, 
meets him in the tribunal of Penance, where the recon- 
ciliation takes place. Justice is satisfied — the kiss of peace 
is exchanged, and bitter enmity and sorrowful rebellion 
give place to sweet friendship and joyful obedience. 

O that you believe firmly, young man, in this divine 
institution of the Sacrament of Penance ! The passions 
rage, the world allures ; — Confession is the bit and bridle 
of the wild, unruly animal ! Hence, the temptation to dis- 
belief this Sacrament ; hence, the attempt to stamp as the 
work of man, an institution altogetlier of divine origin. 

O sweet Jesus, adorable Autlior of this merciful Sacra- 
ment ! would it not most grievously offend your Sacred 
Heart, if a remedy offered us with such infinite love, were 
repudiated, or, what is worse, abused or profaned by me ? 



28, 

THE NECESSITY OF CONFESSION. 

He that Jiideth his sins shall not prosper : but he that shall 
confess^ and forsake them^ shall obtaifi mercy y 
(Prov. 28 : 13.) 

Whoever sins grievously after holy Baptism, has no 
other resource, save the Sacrament of Penance ; confession 
is a necessary condition for pardon. 



- 86 - 



Even where confession is impossible, perfect contrition 
only saves the penitent so far as it includes the sincere de- 
sire, the firm purpose, of making his confession at tlie first 
opportunity 

For this reason, the Church calls tne Sacrament of Pen- 
ance the second plank of safety after shipwreck, the second 
Baptism. Without this plank of safety, O sinner, you will 
not land on the shores of heaven but will sink for ever 
inio the abyss of hell ! 

O how bitterly do I deceive myself, if I seek to elude 
this holy Sacrament ! Give alms, nurse the sick, bury the 
dead ; fast, watch, pray ; chastise your body, deliver it to be 
burned ; shed an ocean of tears, — nothing of all this sup- 
plies confession, if it be in your power to receive that 
Sacrament. 

Confession is necessary. God, in the new dispensation 
iias attached to it the sinner's forgiveness. 

Having once committed to his priests the power to bind 
or to loose, it is tiie will of God that no sin Ciin be pardoned 
without their intervention. 

In vain would the Church have received from Christ the 
power of the keys, if sinners were free to enter the heaven- 
ly nuptial hall by any other way than the door she opens 
for them 

We well know that there are courts of law here below, 
before whose presiding judges certain culprits are tried, 
and either acquitted or condemned. In like manner, no 
sinner can ignore or elude the divinelv-appointed tribunal 
of God. 

Finally, the Father hath conHnitted all judgment to the 
Son (John 5 : 22) ; hence there is no forgiveness of sin, 
except through him. In his turn, the So:i commits .nil his 
power to the Apostles and their successors, and sends 
them as the Fjtherhas sent him. Hence there is no forgive- 



-87- 



ness of sin, except through the Apostles and their suc- 
cessors, the priests of the Holy Catholic Church, the dis- 
pensers of the mysteries of God. (i. Cor. 4 : i.) 

And if this Sacrament were not the necessary condition 
of salvation, why is it that people have confessed from the 
beginning, and still continue to confess their sins ? 

I, therefore, reject whatever my pride, or false shame, 
opposes to tliis saving institution. And though its use be 
ever so difficult, I must and will use it. Shall I seek to 
abolish what Christ has instituted ? Can I change the 
conditions to which it has pleased the Lord to attach his 
pardon ? 

It belongs to the offended party, not to the offender, to 
prescribe the conditions of renewed friendship and favor. 
Yes, my soul,— Go and show yourself to the priest. (Matt. 
8:4.) 

Fear not. Let him see that ugly leprosy of sin, which 
is consigning you to rottenness and decay. Say : O rep- 
resentative of Christ, the divine worker of miracles, — 
stretch forth thy hand and heal me. If thou wilt, thou 
canst make me clean. (Luke 5 : 12.) Only say the word, 
and my soul shall be healed. (Mt. 8:8.) O most power- 
ful Judge, prostrate at thy feet, I confess my guilt. 
Exercise in me the mild justice of him wiio so often hath 
said upon earth : Thy sins are forgiven thee, go in peace. 

He that hideth his sins, shall not prosper : but he that 
shall confess, and forsake them, shall obtain mercy. (Prov. 
28 : 13 ) I believe this, and cheerfully accept tlie divine 
conditions. 



—88- 



29. 

THE CONSOLATION OF THE SACRAMENT OF 
PENANCE. 

// we confess our sins^ he is faithful and fust to forgive 
us our sins and to cleanse us from all iniquity,^' (i. John i : 9.) 

Why should I not love what is necessary, if, at the same 
time, it is not only useful, but even pleasant and consol- 
ing ? 

Penetrate more deeply into the essence of confession, 
and you will discover a sweetness, a utility, which will do 
away altogether with the apparent bitterness of the 
remedy. To confess one's sins is but to uncover one's 
wounds to a skilful physician. 

Closed and covered wounds are dangerous, and threaten 
to become incurable. The poison must come out, the 
corruption must be removed, if we hope for a cure. Are 
not closed wounds also more painful ? 

Confession, therefore, is so natural, so healing a medicine 
of the soul, that the Creator of the human heart himself 
must be recognized as its Author and its Founder. 

Unbosoming one's self, communication with one's kind, 
especially in grief and helpless misery, is a necessity of the 
human heart. What is more oppressive and galling, what 
more voraciously gnaws the inmost life of the soul, than 
secret grief, hidden guilt ? To be able to unbosom one's 
self, to pour out the heart, to disclose the entire woe, to 



-89- 



seek sympathy, to ask advice ; that is what eases the suf- 
ferer, and often effects his cure. 

You tell me, that an insult has been offered to you, — that 
you have suffered a loss : I can weep with you — but I can- 
not undo what has been done. But, communicate the mis- 
fortune of your soul to the priest : the very communication 
is, in itself, a cure. 

When the words : Thy sins are forgiven thee ; go in 
peace ! reach the penitent heart, how quickly it revives, 
how full it becomes of consolation and peace, how mar- 
velously it is restored to its former state of innocence ! 

The sword of Damocles no longer hangs over our heads, 
suspended by a single hair. We tremble no longer at those 
awful words, written on the wall by the mysterious hand : 
Numbered, weighed in the balance, rejected. (Dan. 5 : 25.) 
God is again our Father ; we are his people ; heaven is our 
inheritance, and eternity of happiness is assured to us. — ■ 
The mercies of the Lord that we are not consumed. (Lam. 
3 ■ 22.) 

Tears may flow, sighs may arise from the (just-now) 
heavy-laden soul ; but its tears are no longer bitter, its 
sighs are no longer suffocating ; its entire grief runs more 
quietly through the peaceful channels of hope, until it 
empties, at last, into the ocean of fullest contentment and 
never-changing bliss. 

Other things besides the evil of sin, find alleviation and 
support in this blessed institution of Penance. 

Come to me, all you that labor, and are heavy laden. 
(Matt. II : 28.) 

The world consoles not ; Jesus has not directed us to it, 
in our natural sufferings. I will refresh you. (Matt. 11 : 
28.) He invites us to himself — yes, to himself — even in 
his representative, to the comforter and counsellor who sits 
in God's place, 



- 90 - 



The world deals only with the gay and prosperous, with 
the votaries of joy and noisy pleasure. In suffering and 
sorrow, it offers nothing but gloom ; it turns its back upon 
the mourner, it shuns and hates him. Yea, the world is 
the viper that wounds and poisons ; it is the angry caustic 
that burns and scorches. Its ingratitude, its infidelity, 
its overbearing contempt inflict upon our sore hearts the 
deepest and most painful of wounds 

Jesus is our Saviour ; he heals through himself, he heals 
and saves through his representatives. Jesus heals all ; 
Jesus heals gently. Jesus heals thoroughly, radically ; 
Jesus heals gloriously ; the wounds he heals, leave behind 
no ignominious scars ; — on the contrary, they sparkle with 
heavenly radiance, they spread abroad a delicious odor 

And when confession has healed the ulcers of our sins, it 
protects the penitent soul from new wounds. 

It teaches man to take care of himself. And it fills him 
with a salutary bashfulness. By that very means, it restrains 
him from exposing himself to fresh shame and confusion. 

Confession prepares the way for virtue. It is confession 
that digs deep and lays in the hidden foundation, that first 
and most necessary corner-stone : Humility — humilitv, 
through self-examination ; humility, through self-accusatio!i. 
humility, through the sentence, be it loosing or binding. 

Confession brings light. 

The passions envelop the mmd with the darkness of night j 
the world deceives and flatters ; false friends blind. Th-3 
sinner, on his part, makes tlie darkness denser ; he hates to 
remove the cover from the abyss ; he flees reflection, he 
dulls the voice of conscience, he seeks distraction. Rushing 
continually into fresh pleasures, he raises fresh clouds of 
dust, which veil and conceal him more and more from 
himself. 

The tribunal of Penance is the grave of the passions,, tl^ie 
^eat of impartial justice, the throne of truth. 



— 91 — 



There, the world is silenced ; there, only God faith, and 
grace speak to the soul. 

In the place of lying friends, stands the disinterested de- 
fender of the holy rights of God and of one's much-abused 
immortal soul. The clouds are scattered ; their whirling is 
dissipated ; heaven and heavenly things are once more visi- 
ble; and again the rays of the Sun of Justice shine gloriously 
into the heart. 

And, not only are our own obscure prejudices and those 
of evil advisers cleared up, but the shadows winch darken- 
ed our faith are also removed ; and there fall, as it were, 
the scales of personal malice from the penitent's eyes. 
Faith becomes more lively, is reanimated, — and love, once 
more, enkindled. The diseased soul is restored to health ; 
and the repentant sinner renews his youth, like the eagle. 

Confession brings strength. 

Violent are the passions ; upon their stormy billows, the 
frail bark of our heart is tossed aimlessly to and fro, — at 
last, either to be dashed to pieces on the cliffs, or sunk 
for ever into the bottomless abyss. 

Now, a good confession strengthens against these pas- 
sions ; some of them, it abates by the oil of divine mercy, — 
others, it subjects to the control of a wise and prudent cap- 
tain. 

O yes, — God well knew the poor heart of man. Tlic 
means he offers, are always proportionate to the end. 

Tlie passions find support in occasions of sin — in the 
companionship of perverse friends, who only too readily 
speak the language of vice — in societies dedicated to tlie 
service of concupiscence. 

Confession breaks these fetters ; it warns, it reaches 
forth the noble, helping hand ; it knits more closely the 
blessed bonds of God. 

The passions thrive in the tumult of distractions, of 



— 92 — 



thoughtlessness, superficiality, in the vortex of every-day 
life — in the cyclone of business. 

Confession leads man back to himself ; it introduces him 
into the eternal truths of faith ; it awakens old memories of 
better times, points us to a better world. Confession re- 
builds the bridge between this world and the world to 
come ; it brings the crooked, turbulent stream of life to a 
stand-still, in order to give it again a heavenly direction. 

The blessings of confession even extend from the peni- 
tent to his fellow-men. It restores ill-gotten goods, heals 
dissensions, reconciles enemies, repairs old scandals, and 
prevents new ones, separates evil associates, protects prop- 
erty, honor, reputation, and innocence, forces the proud 
and overbearing into becoming limits, and lifts up the 
down-trodden. 

It brings fidelity, order, peace, and love into the family ; 
— security, patriotism, and subjection into the state ; — it 
makes all mankind a family of penitents, which it really 
is, and must be, so long as it acknowledges Adam and Eve 
as its first parents. 

O blessed means of salvation, O treasury of ineffable 
goods ! Truly, God is faithful and just, to forgive us our 
sins, and to cleanse us from all iniquity, if we confess 
them. (i. John i : 6.) Moreover, he enlightens us, strength- 
ens us, and fills us with consolation, and in our recovered 
peace of mind, he gives us a foretaste of heaven. 

How good it would be, young man, if you would se- 
riously reflect upon, and take to heart, these blessings ! 
Would confession be then a torture to you ? Would the 
command of duty, alone, drive you to the Sacrament of re- 
conciliation ? Would you perform that holy action with 
repugnance, carelessness, levity, or, perhaps, even with per- 
verse or hypocritical intentions ? 



30- 



CONFESSION IS EASY. 

"Wilt thou be made whole? . . . Arise . . . and walk. 
And ifnmediately , the man was made whole.' 
(John 5. ; 7, 8, 9.) 

Sweet as are the fruits of Penance, just as easy it is to 
pluck them. 

You do not believe this ? And yet, you must concede 
it, if you consider what sin is, what God is, and what you 
have deserved for your rebellion. What conditions for 
pardon might not an offended God have exacted of us ! 
What painful steps have sometimes to be taken in order to 
effect a reconciliation with our fellow-men. 

Does human justice content itself with a bare avowal of 
guilt, with a mere appearance of penitence. 

Public proceedings, infamy, torture, chains, prison, pri- 
vations of every sort, the rope, the axe, and the sword, 
invest temporal courts with terror and horror. 

Are you dragged into the confessional with violence ? 
Do you there meet an angry judge ? All is secret, all is 
goodness, mildness, and love ; and afterwards, no more 
reproaches, — no prison, no hangman's hand, — on the con- 
trary, overwhelmed with honors and friendship, justified, 
ennobled, you depart from this tribunal, whereir. you were 
mercifully permitted to be culprit, accuser, and witness, all 
in one. 



— 94 — 



I the sinner, am alone at the bar. I speak in my own 
cause. I am heard, and my testimony is decisive. No black 
calumnies, no bitter misrepresentations, can enter here : 
species, number, circumstances, intentions of my sins — as 
I know them, as I present them, so they are accepted ; no 
one here exaggerates, or produces false witnesses. I am 
believed. I have nothing to do with any one but the 
judge. 

And this judge is favorably inclined to me from the be- 
ginning. His kindness grows with the confidence which I 
place in him — with the necessity in which I am. — And jus- 
tice is mildness. Tlie representative of him who refused 
to break the bruised reed, or quench the smoking flax, will 
certainly use his best endeavors to raise me up and revive 
my drooping spirit. — Being human himself, he is conscious 
of human weakness. And he never forgets that, (like his 
divine Master,) his mission, above all, is to seek and to save 
that which was lost. (Luke 19 : lo.) 

It is true, he is a judge, and as such, has to guard the re- 
quirements of Eternal Justice ; but — if the penitent be sin- 
cere and contrite, if he be really in such dispositions as to 
deserve the sentence of absolution and salvation, — the 
judge is always indulgent ; his is a sentence of grace, of 
life. 

How difficult it often is to regain the forfeited favor of an 
offended prince ! What lengthy negotiations, what humilia- 
tions, what proofs of submission, and of a changed senti- 
ment ! Those that surround the prince must first be gained. 
Only arduously and gradually, the way to the throne is 
cleared. One must wait for an opportunity ; and then, per- 
haps, a public confession, a bending of the knee, an obse- 
quious apology — and withal — uncertainty of success 

But here — one simple, penitent, private approach to 
God's representative, or rather to God himself, and you 



— 95 — 



can be convinced in advance, that he forgives the humble 
offender willingly and entirely. 

If God should require of me to fast for years to come ; 
or, for the remainder of my life, to make pilgrimages to the 
uttermost parts of the earth ; if he should demand sacrifi- 
ces of all sorts ; if, as the price of reconciliation, he should 
demand all my substance, my honor and dignities, the 
dearest and most precious thing in my possession — what 
would remain to me but to pay this price, in order to re- 
cover the desired, absolutely-necessary favor of the King of 
heaven and earth ? 

But no ; a simple avowal, a voluntary humiliation, a 
sincere satisfaction ! O my God, how easy thou hast 
made for me what thou couldst justly have made so diffi- 
cult ! Why, even speak of difficulty, smce there is here 
question of an offense of an infinite kind ? 

What is confession compared with hell, which I have 
deserved by one mortal sin ? What, in contrast to the 
hundredfold hell which I have deserved by a hundred 
mortal sins ? 

There — eternal confusion, eternal reproach, eternal tor- 
ment, — and after all, no remission, no forgiveness. — Here, 
in the tribunal of Penance, a brief shame, a passing re- 
proof, a moment's difficulty — and tlien — pardon, reconcilia- 
tion, consolation, joy, peace, for ever, provided I do not 
relapse. 

Either to confess, or to burn, which is easier ? 

Suppose your house is on fire — if you could save it, if 
you could not only extinguish the conflagration but even 
repair all damages by pouring on a little water from a 
brook near by — would you not be glad to go and fetch it ? 
Would you not regard such means as most easy and de- 
sirable ? 

By confession, you quench hell-fire, 



96- 



Again — you owe many millions of dollars ; but, suppose 
your creditor agrees, that the immediate payment of a sin- 
gle gold coin will satisfy him for the whole debt. Would 
^^ou not hasten with eagerness to embrace his ofter ? 

God is your creditor — confession is the coin he accepts 
for your immense debt of sin. Hasten to pay it . 

In a dense forest, you meet a savage beast ; no escape, 
no weapon for defense ! The animal is about to rush upon 
you. Suppose you could put it to flight by a single word — 
how easy and desirable would you not consider such a 
means ? 

By confession, you put to flight that fiercest of wild beasts 
— Satan — who goeth about as a roaring lion, seeking whom 
he may devour. 

You are deadly sick. A skilful doctor says : Wilt thou 
be made whole ? One little word : " Yes," will give you life 
and health again. Would you hesitate to say it ? 

This is the question Jesus asks you, O sick and long-suf- 
fering soul ! — " Wilt thou be made whole ?" And you will 
not say : Yes" ? You will not go to confession and hear 
the consoling words : Arise and walk ? You refuse the op- 
portunity of recovering your health again ? 

O, how inexcusable, how unjustifiable it would be, to re- 
ject so easy a means, not to be willing to do even so little 
for so great a reward ! 

Suppose, that confession were even something hard, 
something very difficalt, — yea, in particular cases the most 
difficult thing that could be imagined — can you expect an 
efficacious medicine to be always palatable ? Are not the 
best of remedies sometimes the most bitter ? 

The remedy must be proportioned to the malady. 
Every sin must be repented of, confessed, if the sinner 
would hope for pardon. 

When your r4eighbor has offended you^ do you forgive 



without being asked to do so ? — without being convinced 
that the offender desires, as far as in him lies, to undo his 
wicked deed, and never again repeat his offense ? 

The least that can be required for a reconciliation, is 
surely a sorrowful acknowledgment of having done wrong. 

Yes, confession is a medicine, — a heavenly medicine, pre- 
pared from the blood of Christ himself. 

Medicine — heavenly in its universality, suitable for every 
imaginable sickness of the soul, — for every age, every state, 
and every disposition of the mind. 

Medicine — heavenly in its efficacy ; it never loses its 
strength, curing even chronic maladies. 

Medicine — heavenly in its simplicity. Bring true con- 
trition, accuse yourself sincerely ; — immediately, on the in- 
stant, the leprosy of the soul is gone, leaving no trace be- 
hind. 

Medicine — offered by heavenly generosity. What does 
it cost you, what have you to pay for it ? Nothing, 
There it is — prepared — ready to be taken. It flows from 
the cross of Jesus. Take it, and let it trickle on your 
wounds. Do you plead that you cannot get this reme- 
dy ? How many priests are there every where, how 
many physicians of the soul to be had for the seeking I 
They will receive you with open arms, if you go to them ; 
they will come to you gladly, if you call them ; they will 
do everything, and must do everything, for Christ's sake, 
for heaven's reward, with self-sacrifice, without self-inter- 
est. And they are equally accessible to all, to poor and 
rich, high and lowly, learned and ignorant. All have a 
claim on them, all have a right to their help and assist- 
ance. 

Where, then, are your excuses, young man ? 
Be not deceived. Really, believe me, there is, or there 
can be, but one thing that keeps your from confession, and 



makes it unpalatable to you : The fear of amendment, the 
fear of a radical change of life ! 



31. 

EXAMINATION OF CONSCIENCE. 

"7/ we would judge ourselves, we should not be judged.''* 
(i. Cor. II : 31.) 

An exact, and as far as possible, entire accusation — 
such as is necessary in the tribunal of Penance — cannot be 
thought of without a previous, careful examination of con- 
science. 

If something grievous escapes your memory in confes- 
sion, because of the culpable negligence, or levity of your 
preparation, the sin is your own. You have abused the holy 
Sacrament of Penance. 

You must, therefore, examine your conscience in advance 
with seriousness and diligence. You must devote to this 
business, at least that care which prudence and your 
own interest prompt you to give to every affair of impor- 
tance. 

Free from anxiety and scrupulosity, as well as from haste 
and superficiality, you must prepare yourself for confession 
in a manner corresponding to the dignity of the Sacrament 
and your own greater spiritual advantage. 

O divine Spirit, enlighten with thy celestial rays the dark- 
ness of my guilty heart ! 



— 99 — 



O come, penetrate into the secret, involved recesses of 
my multiplied sins of thought and desire, of word, of action, 
of omission ! 

Let not ihis blessed medicine of confession be changed 
for me into poison ! Let not this sovereign balsam be 
useless to me, because I refuse to apply it to my secret 
wounds ! 

Drive away this foolish self-love which is here so la- 
mentably out of place. Sad though the sight may be, show 
me to myself as I was, and alas ! as I am ! 

Reveal to me, I pray, not only my sinful wanderings, 
but also the sources of my miseries and faults ; tlie con- 
nection of one fault with the other ; and, above all, my 
predominant passion or vice. 

Have pity on my youth, and help me to unravel these 
meshes of my passions, which threaten to ensnare me. 

Enlighten the priest to whom I commit myself, the 
director of my soul, that not only as judge, but more 
especially and chiefly as a spiritual surgeon, he may oper- 
ate upon, and benefit my soul. 

And then, O divine light of grace, warm my heart, soften 
it, fructify it ; awaken in it a penitential spirit and a holy 
resolution, henceforth to be more faithful in following the 
will of God, in avoiding evil and practising virtue, and in 
availing myself of the necessary and useful means to salva- 
tion. 

Yes, create a clean heart in me : and renew a right spirit 
within my bowels. (Ps. 50 : 12.) Lead me again into my 
long-lost, heavenly path, which shall conduct me safely to 
my God and Creator ! 

In the examination of conscience, very much depends 
on order, which, if observed, renders the so-called table of 
sins superfluous. 

There are the 1;en commandments of God, the six pre- 



— 100 — 



cepts of the Church. Going through these, examine wheth- 
er, and how, you have sinned against each, in thought, 
ord, deed, omission, or desire. 
Or, think of your duties towards God, towards your 
neighbor, towards yourself. Examine how it was with 
your prayers, with the service of God on Sundays, — did you 
always hear Mass ? Tiien, what about your conduct tow- 
ards your superiors, your equals, your inferiors ? Have 
you conscientiously fulfilled the duties of your state of life ? 
Have you faithfully practised the virtues which God de- 
mands of you : — chastity, temperance, honesty, veracity, 
mildness, meekness, patience ? 

Or — (and this is especially the case with those who ap- 
proach the Sacraments more frequently) : Examine each 
day in the past month, fortnight, or week, as the case may 
be — see what has happened ; think of the places you have 
frequented ; the persons with whom you have conversed ; 
the recreations you have taken ; the business you have 
transacted. 

Enter, as far as you can, into the number of mortal sins, 
and do not forget such circumstances as change the species 
of, or aggravate, the sin. Pay particular attention also to 
those offenses whereby you participated in, or caused the 
sins of others. 

Moreover, ask yourself, whether your last confession 
was really a good one ; whether you conscientiously ful- 
filled the penance imposed on you ; whether you have made 
restitution, repaired damages ; whether you have avoid- 
ed the proximate occasion of this or that particular sin ; 
and if you have made use of the means recommended to 
you. 

Take care to make this examination of your conscience 
in the presence of the thrice-holy, omniscient God — in 
the presence of him who searcheth the reins and hearts 



lOI — 



(Apoc. 2 : 23) ; in whose sight the stars are not pure 
(Job 25 : 5) ; who searcheth Jerusalem with lanterns, — yes, 
from whom there is no appeal or concealment, before 
whom nothing can be disguised, forgotten, or extenuated. 

There is really no use for you to dissemble ; you well 
know that, one day, you must stand before the judgment- 
seat of God. It is appointed for all men to die, and after 
that, judgment. Now, then, imagine that you are actually 
standing this moment before that awful tribunal, just as 
you are, covered with sin and shame — what would be the 
issue ? Heaven or hell ? God grant the first, — but, very prob- 
ably, judging by your present state, it would be the latter. 
O, why do you, who love others, hate yourself so much ? 
Are you not your own greatest enemy ? How long will 
you abuse the mercy of God, and expose yourself to the im- 
minent danger of damnation ? Can you not anticipate 
the terrible judgment, and open now (as I adjure you, in 
all sincerity, to do,) that fatal book wherein all your 
thoughts, words, and works are inscribed in indelible char- 
acters ? 

Truly, if you would judge yourself, you would not be 
judged, (i. Cor. 11 : 31.) 

Hence, as you love yourself — have courage ! Look into 
your heart, enter at once into yourself ; open the windows, 
let in the light ; leave no corner unsearched — dive into 
the most secret folds of the heart. 

O young man, do not think me impertineni when I tell 
you : Be conscientious. Do not deceive yourself. Above 
all things : Dare not attempt to deceive God ! 



102 — - 



32. 

CONTRITION. 

^'^4 contrite a?id hutuDle hearty O God, iJwii lai/t not despised 
(Ps. 50: 19.) 

Do not imagine that the examination ot conscience is 
the chief thing in the reception of the Sacrament of Pen- 
ance. The main point is the Contrition. 

In case of necessity, contrition can even supply for con- 
fession ; and if the contrition be perfect, tlie justification 
of the sinner even precedes the absolution of the priest. 

Without contrition, no pardon. This is founded in the 
nature of sin, which is a turning from God and a turning 
to the creature — hence, perversity, disorder. 

The heart must be torn from the creature and turned 
back to God. This separation is necessarily attended with 
pain. Conversion to God cannot be thought of without 
detestation of the object which first alienated us from him. 

Contrition, therefore, is a grief of the soul, a detestation of 
sin, the wish to undo it, the will to repair the evil, and the 
purpose to sin no more. 

Contrition must be interior ; otherwise, it is no grief 
of the soul. You must be really sorry for having been so 
unfortunate as to sin. 

A sensible sorrow which manifests itself outwardly by 
sighs and tears, or which clings to set words, is not neces- 
sary. Even without tears and without the fetters of a set 



prayer, contrition may be sincere. Rend your hearts, and 
not your garments, and turn to the Lord your God. (Joel 2 : 

13.) 

If you use a certain form of words, you must make ear- 
nest efforts of the will, in order to ^^pply to your soul the 
full sense of the words. The mere recital does not suffice. 

Since by every mortal sin we lose heaven and deserve 
hell, since every mortal sin most grievously offends God, 
the highest and most amiable Good, our contrition must be 
universal, — that is, it must extend to all mortal sins. 

Though but one single mortal sin be unrepented of, your 
contrition is profitless. The motive of contrition for one 
grievous sin, is also the motive of contrition for every other. 

Can a man be at one and the same time the friend 
and enemy of God ? Such would be the case with him who 
claims to be a penitent, and still remains attached to a favo- 
rite mortal sin. Have a care, then, lest that favorite sin 
withdraw you beyond the bounds of contrition ! 

Again, your contrition must be proportionate to the evil 
of sin, as well as to the end which you desire to attain. 

The greater the evil caused by sin, the greater must be 
your contrition. Now, sin is the evil of evils. Nothing 
causes greater damage than sin ; hence, the sorrow which 
we excite in ourselves therefor, must be exceedingly great 
— yea (if it were possible), infinite, since sin, in a certain 
sense, is an infinite evil. 

He who does not detest sin as the greatest, nay, as the 
only real evil, has utterly failed to comprehend its essence, 
and cannot be said to possess true contrition. 

This most necessary and exceeding-great sorrow proceeds 
not from the mind, but depends uDon and is the product of 
the will. 

The end of contrition is reconciliation with God. The 
repentant sinner desires to recover the divine grace and 



— io4 — " 



friendship, to become capable of the future possession of 
an eternal supernatural happiness. 

Necessarily, then, none save a supernatural means can 
correspond to this supernatural end. Contrition must be 
supernatural ; it must be based upon, and must proceed 
from, grace ; must flow from supernatural motives, such as : 
The loss of God's friendship, eternal happiness forfeited, 
eternal torments deserved, the infinite majesty and good- 
ness of God offended and outraged by sin. 

O, that I could always be sorry for my sins with a perfect 
contrition ! O, that I could divest my sorrow of all person- 
al motives, or at least be guided therein only by the love of 
God ! True, I know, that attrition, or a supernatural, im- 
perfect contrition, suffices for the valid reception of the 
Sacrament of Penance ; but, O God, O highest and most 
amiable Good, God of truth and beauty, of power and holi- 
ness, the consideration that I have resisted, offended, and 
outraged thee, should effectually banish from my heart every 
other less generous and less perfect sentiment. 

What is the possession of heaven compared to thy lionor, 
O my God ? Thou alone art holy, thou alone art Lord, 
thou alone art the ]\Iost High, my King and my sovereign 
Master ! 

Can the thought of any personal damage affect me when 
there is question of the violation of thy rights ? O Lord, 
give me, then, this perfect contrition, this unselfish contri- 
tion, — this contrition of love, whereby I become a sacrifice 
to the Lord, containing nothing of myself ; for, according to 
the words of the Psalmist : A sacrifice to thee is an afflict- 
ed spirit : a contrite and humble heart, O God, thou wilt 
not despise. (Ps. 50 : 19.) 

Let us, then, lay great stress upon contrition, and excite 
ourselves thereto by those perfect, as well as imperfect, mo- 
tives which originate from love, grounding thereupon our 



\ 



— ICS ^ 

purpose of amendment for the future. Such contrition be- 
longs to the preparation for confession ; at all events, it 
must be acquired before absolution, and in view of the con- 
fession to be made, witli which it must be allied by the will. 

Sometimes, it seems difficult to make from the heart a 
true act of contrition. Well, let us pray for tlie proper 
dispositions, God, who desires our conversion, wills also 
the means of tliat conversion. Even though he does not at 
once inflame our hearts with perfect contrition, he always 
grants the grace of prayer, whereby we can arrive at the 
grace of contrition, 

Tiie consideration of natural motives very often leads 
up to tlie supernatural, conducing thereby to a contrite 
disposition. Reflect, for example, upon the inherent dis- 
grace attached to many a sin ; upon the fatal consequences 
so often entailed upon health, property, and honor. What 
remorse of conscience ! What oppressive self-reproach ! 
What a shocking contrast to virtue, which frequently 
meets its reward even here below ! O, how odious 
is every sin, in as far as it contravenes reason and the 
eternal law of God. How terrible, are its temporal pun- 
ishments ! Death and judgment, — alas ! perhaps, so near ! 
Eternity ? Hell ? Purgatory ? What about the lost Par- 
adise with its everlasting glory ? — tlie society of the 
Saints ? — God, the highest and most perfect Good O 
what rebellion ! wl:at ingratitude ! Has God deserved 
this from me ? — To him, I owe all that I possess, in the 
order of nature and in the order of grace. O most amia- 
ble heart of Jesus ! O saving Cross ! O Lamb of God 
sacrificed upon the Altar, or dwelling in the holy Taber- 
nacle ! O divine, infinite perfections, before whose 
splendor my sins appear as so many black shadows of 
hell ! . . . ' 

My God, I am confounded, and ashamed to lift up my 



• — lo6 — ' 



face to thee : for my iniquities are multiplied over my head, 
and my sins are grown up even unto heaven, (i. Esdras 
9 : 6.) Pardon, O God of love, an erring youth, who de- 
sires from the bottom of his heart to return to thee ! 

Not only on account of hell — which I am conscious of 
having deserved — not only on account of the lost right to 
heaven and its everlasting happiness, but for thy s-ake, O 
highest, best, and loveliest Good, God of grace, beauty, 
majesty and glory, I am sorry for all the sins I have com- 
mitted in thought, word, deed, or omission ! O that I 
could undo all the evil I have done, and wash away my 
ingratitude with my tears, yea, with my blood ! 

Pardon me for having so shamefully desecrated my youth, 
and for having robbed thee and myself of those very years 
which, for my own good, were justly due to thee ! 

Henceforth, thou shalt behold in me an obedient child. 
To thee, shall be consecrated the remnant of my youth and 
the whole of my future life. To-day, I devote it to piety 
and purity, meekness, patience, obedience, and the love 
of my neighbor. 

I am resolved to repair every mistake, to correct every 
error, to avoid every sin and every occasion of sin, and 
to employ all the means of amendment. Lord, give me 
the grace, and assist my poor, weak endeavors ! Grant 
that, henceforth, I may love thee above all, and never be 
separated from thee again ! Amen, Amen. 



\ 



— 107 — 



33. 

A FIRM PURPOSE OF AMENDMENT. 

" / have sworn ^ and am deterviined to keep the judgments of 
thy justice. " (Ps. ii8 : io6.) 

Contrition necessarily implies a firm purpose of amend- 
ment. 

The sin which we have detested shall not be repeated — 
and, in general, nothing in any way contrary to the holy will 
of God, must be done. 

This resolute will is absolutely necessary to obtain par- 
don. Without a sincere hatred of sin, there is no pardon ; 
and without a firm purpose of advoiding sins, there is no real 
hatred of it. 

This firm purpose of amendment may, however, exist in 
spite of a certain dread that our reformation may not, per- 
haps, be lasting. 

You do well, however, to combat this fear. Yes, banish 
all thought of a relapse, and yield not to cowardly appre- 
hensions. A relapse, of course, is possible, but it is all the 
more improbable, the more confidently you throw yourself 
into the arms of grace. 

Remember, that you can do all things in him that strength- 
ens you (Phil. 4 : 13) ; and that God will not suffer you to 
be tempted above that which you are able. (i. Cor. i: 103.) 

Let your resolution be heartfelt. It is not words, but the 
will, that gives it force. I have sworn, and I am determin- 
ed to keep the judgments of thy justice. (Ps. nS : 106.) 



— io8 — 



Let your purpose of amendment be firm. Cost what it 
will — I must change, and become another man. Especially, 
such and such a thing shall never occur. Who shall separate 
me from the love of Christ ? Shall tribulation ? or distress ? 
or famine ? or nakedness ? or danger ? or persecution ? or the 
sword ? (Rom. 8 : 35.) 

Let your resolution be universal. It must include all your 
past sins. If you exclude even one mortal sin, your conver- 
sion is a delusion. In like manner, if your resolution covers 
only a certain period of time, and not the whole future, it is 
useless. 

Let your resolution be active or efficacious. Not only re- 
solve to sin no more, but also employ the means to avoid the 
occasions of sin, and to repair what is to be repaired. Pur- 
pose to labor earnestly for the extirpation of your unruly 
passions and sinful inclinations. 

Finally, your resolution, like your contrition, should be 
supernatural. It must spring from a motive above nature, 
born of the life of grace. God, above all, must be satisfied ; 
my soul must be rendered secure ; it is a question of escap- 
ing hell and of meriting heaven. Eternity, O ray God ! I 
had in my mind the eternal years. (Ps, 76 : 6.) Why should 
I not do violence to myself for a little while, in order, after- 
wards, to enjoy for ever the blessed fruits of my self-abnega- 
tion ? 

Your favorite sin or your predominant passion, my dear 
young friend, causes you the greatest difficulty. You love 
it, and it loves you. It seems to you, perhaps, difficult, or 
even impossible, to quit it for all time to come. It is hard 
for you to resolve to avail yourself of all the means of labor- 
ing for your deliverance ; to free yourself at every cost, — to 
lay the axe to the root, and extirpate it from your heart ! 

And yet, your purpose of amendment must aim just at this 
-—your favorite sin, your predominant passion. That is tlie 



- 109 - 



chain which binds you most strongly to the service of the 
devil. 

O thou of little taith, why didst thou doubt ? (Matt, i : 
31.) Does not your Saviour stretch out his hand to you ? 
And what is not an earnest will able to do ? The kingdom 
of heaven suffereth violence ; and the violent bear it away 
(Matt. II : 12) ; that is, those of firm will, whose will shows 
itself in action, are sure of salvation. 

Lord, I will, — I am in earnest ! With thy assistance, I shall 
accomplish even that which is seemingly impossible. I count 
upon thine aid ; for, at this moment, more than ever (when 
my past life and my present wretchedness are so vividly be- 
fore me), I am conscious of my own impotence and help- 
lessness. With confidence,! look up to thee, the mountains 
from whence help shall come to me. (Ps. 120 : i.) 

And now, young man, faithfully keep tlie promise made to 
God. Let your pledged word be sacred. You have said : 
I will. Let your will become a fact. Put your hand to the 
plough at once. Prove your honesty and nobility of mind 
in your dealings with God. Have courage ! Have confi- 
dence ! The Lord of hosts is with you, because of your good 
will ; the God of Jacob is your protector. (Ps. 45 : 8.) 



34. 

SINCERE CONFESSION. 

'''' Be noi asha7?ied to confess ihy sins r (Ecclus. 4 : 31.) 

Oh, it is most difficult to confess my sins to the priest ! 
I am well aware that this confession is necessary, — be- 
cause thou,0 Lord, hast put the priest in thy i)lace as judge, 
^md he cannot judge unless T sinrerdy and entirely confess 



— no — 



to him all my bad thoughts,words, and deeds. But my whole 
being rises in rebellion against this humiliation, and an in- 
tolerable sense of shame takes possession of me ! 

My son! exactly in this, lies the beginning of the satis- 
faction which you owe. Submit to this humiliation in the 
spirit of penance ; bear this shame in atonement for the 
shamelessness with which you formerly violated my com- 
mandments. Do you not perceive the temptation of the Evil 
One? He restores to you, now, the shame of which he 
robbed you at the moment of your fall. 

But, O Lord, what will ihe priest think of me ? So 
young, and already so deeply immersed in all wickedness ! 
Sins upon sins — mortal, manifold, numberless ! And those 
secret sins, those bad thoughts, desires, and actions, which 
shun the light of day ! O youthful monster I O truly 
prodigal son ! O withered branch, fit only for the eternal 
flames of hell ! 

Dear child, my minister will think none of these things. 
Perhaps, he may shudder at the sight of your gaping wounds; 
but his paternal heart will sympathize with the sorrow which 
overpowers you. With every fresh wound that you dis- 
close to him, his pity will increase for you, O poor one ; 
his love will grow for you, O sick one ; his desire to save 
you, O unfortunate one, will strengthen. Behold ! I myself 
have sent forth this good Samaritan upon the road of Jericho 
and have supplied him with wine and oil for my wounded 
and abandoned ones — and for you, in particular. Does he 
not know that he is in my place — I, who am all mercy and 
love, and who cover the sins of the repentant ? (Ps. 84 : 3.) 
Can he forget that he himself is a man, and that he has 
often had need of my mercy, yea, even now needs it ? Is 
there even a single sin among those which 5'^ou have now to 
confess, of which he may not have been guilty, or of which 
lie may not yet be guilty ? Does he not also carry his treas-- 



ure in an earthen vessel, in constant danger of losing it> (2. 
Cor. 4 : 7,) He is aware of all this, and, therefore, he is in- 
clined to sympathy, mildness, and" indulgence. 

But, O Lord, what if that wicked life which I have hither- 
to led should become public ? 

My son, you fear the impossible. I, who have instituted 
this Sacrament, also watch over it, that it may remain in- 
violate and unabused. Remember my holy martyr, St. 
John Neponiucen, slain centuries ago, the victim of sacra- 
mental silence, whose still-uncorrupted tongue announces the 
inviolate character of the seal of the Confessional. And be- 
lieve me, there would be as many St. Johns as there are 
priests throughout the world, should any arrogant power 
tempt them to such an outrageous betrayal of confidence 
and divine trust. 

Then, my child, approach at once this sacred tribunal. 
Grace has paved you the road thither ; grace accompanies 
you, grace awaits you there, and grace will lead you away 
from it, triumphant and justified. 

Be not ashamed to confess thy siiis. (Ecclus. 4 : 31.) Let 
your Confession be plain, intelligible, and humble — as is be- 
coming to such a heavy debtor. Above all, let it be as sin- 
cere and entire as possible. Give, as far as you can^ the 
number of times you have committed a mortal sin ; do not 
conceal any circumstance which may change the nature of a 
sin, or considerably increase its malice. Confess, also, all 
your wilful sinful thoughts, desires, imaginations, plans, 
and projects. 

Know, that I search your heart thoroughly. In vain, 
would you try to keep this or that fold of it hidden from me ; 
it lies open before my eyes ; dissimulation is impossible. 
Do not draw down upon yourself fresh guilt, instead of par- 
don, a curse instead of a blessing, increased torture of con- 
science instead ot peace. Think of the consequences of ill- 



timed reticence and false shame ; — fresh sins : sacrilege, 
perversion of the means of grace into poison, obstinacy., 
hardness of heart, final impenitence, and the awful torments 
of hell ! 

Do you prefer to wait to the Last Day to have your secret 
sins brought to light, and to be put to shame and confusion 
before the whole world ? Would this be better than private 
confession to a priest, bound to secrecy, vowed to carry 
your confidence with him to the grave ? 

O Lord ! be it so. Encouraged by thy word, I will be my 
own accuser. To thee, in the person of the priest, I will 
confess my iniquities. Lo ! already thy gracious pardon 
draws near to me ; and thou hast forgiven the wickedness of 
my sins. (Ps. 31 : 5.) 



35. 

GENERAL CONFESSION. 

I will recount io thee all my years in the bitterness of my 
souir (Is. 38 : 15.) 

There are various kinds of confessions. 

The ordinary confession dates from tlie last valid one. 

The general confession embraces either the whole past 
life, or a greater portion of it. 

If any one is certain, or has a well-grounded fear, that 
his former confessions were invalid, he must make a con- 
fession reaching back to the time of his last valid confession. 

A confession may be invalid on the part of the penitent, 



— ii3 — 



either because the preceding examination of conscience 
was sinfully hurried and insufficient ; or, because ihere was 
no true contrition, such as the Sacrament requires ; or, be- 
cause the purpose of amendment was not earnest and firm ; 
or finally, because the accusation was knowingly and wil- 
fully incomplete. 

Culpably gross ignorance ; self-deception in regard to the 
confessor chosen ; a defective will in regard to reconcilia- 
tion, restitution of money, or good name, or indemnity for 
scandal given ; in regard to bad company and proximate oc- 
casions ; uninterrupted relapse into the old grievous sins ; 
continuance for years in the worst habits, — any, or all these, 
make us fear that our confessions were either invalid, or, at 
least, very doubtful. 

A good general confession puts an end to such a disturb- 
ed state of conscience, and secures the salvation of the 
soul, as far as regards the past. 

A good general confession, therefore, is very consoling, 
because it is a total rupture with the past, and a milestone, 
as it were, marking the beginning of a new life. 

A good general confession is especially sure to console 
and comfort you on your death-bed, since it clears up the 
records of your past life, and leaves you without anxiety 
for the old accounts. 

And now, look at the general run of young men. Reflect 
how many of them, for years, have gone to confession from 
compulsion or through habit, without care or fervor, with- 
out sincerity and amendment of life. 

Would it not be highly salutary, if they would once check 
themselves in their wild career, once recollect themselves ; 
extricate themselves from the maze of their accumulated 
short-comings, examine every nook and corner of their con- 
sciences, and sincerely beg pardon of God for their poor, 
§inful youth ? 



— IT4 — 



A welcome opportunity of making such a confession is 
offered to tlie young man at any turning-point of his life, 
as, when he goes to college, when he experiences an interior 
call, or when any important event warns him to attend to 
his soul, and thoroughly adjust the disordered affairs of his 
conscience. 

And thougn a general confession should not be necessary 
to you, because, hitherto, you have always been exact in dis- 
charging your spiritual duties, it will surely be useful to 
you, unless you be of the number of the scrupulous and 
needlessly-anxious ones to whom obedience to their con- 
fessors is more expedient than general confessions. 

A good general confession conduces to a greater self- 
knowledge. There, you perceive how far 3-ou are from, or 
how near you are to, your end ; — w^hat has been done, what 
is yet to be done ; — how your passions develop and inter- 
twine themselves, — how^ successfully or how fruitlessly you 
have hitherto labored at their extirpation. A certain por- 
tion of your youth is already gone : if your mind is unbiased, 
you can, from the consideration of the past, form an ac- 
curate judgment of whether or not it will be safe for you to 
continue in your present way of life — whether it leads up- 
wards to heaven, or downwards to hell. 

Such a retrospect produces greater contrition, because 
it reveals a longer catalogue of sin. It excites a firmer 
purpose of amendment, because it perceives how little has 
as yet been done for heaven ; it awakens a more lively de- 
sire of a holy life, because it lays bare wounds, which, in time, 
might become incurable ; it is a check upon levity, because 
the impression made by such an accumulation of miseries, 
cannot possibly be other than a grave and serious one. 

The sweetest rest and consolation are the result. One 
feels as if newly-born, and courageously begins the amend- 
ment of life, knowing that God hath cast all his sins behin(J 
his back, (Is, 38 : 17.) 



— 115 — 



Ask experience. For how many has a good general con- 
fession been the beginning of a new life ? 

They said : O God, I will recount to thee all my years in 
the bitterness of my soul. (Is. 38 : 15.) And then : I said 
now have I begun (Ps. 76 : 11. ) the work of amendment. 

There are even many devout persons who either for their 
own personal advantage and consolation, or for the honor 
and glory of God, make, from time to time — for example, 
from year to year-^such a retrospect, such an extraordinary 
confession, in order, after it, to advance with renewed fervor 
in the way of perfection and salvation 

If you wish to make such confession, proceed in the fol- 
lowing manner : 

If possible, make a retreat for a few days before it. If 
you cannot wholly interrupt your ordinary occupations, 
spend at least, daily, a certain time in perfect retirement 
with God ; in prayer, spiritual reading, and examination of 
conscience. 

Divide your /ife mto given periods, and reflect how you 
have offended God, during those times, in thought, word, 
deed, or omission. How you have sinned against the com- 
mandments of God and the precepts of the Church ; against 
the duties of your state of life, and the virtues required of 
you. 

Attend first only to the mortal sins ; the venial ones, you 
can more easily set in order. 

When this more remote preparation is made, appoint an 
opportune time for the immediate one. Let your confessor 
know what you intend doing ; ask him to help you ; accuse 
yourself first of the sins you have committed since your last 
valid confession, and afterwards, of the others — as concisely 
as possible, but, also, as exactly as you can — in humility 
and compunction of lieart. 

O yes, in humility and compunction of heart : for, in 



confession, contrition is of paramount importance. Can we 
be wanting in contrition when the sins of a life-time bear 
witness against us ? 

Why, young man, do you shrink from this remedy which 
will be of such incalculable benefit to you ? 

Is it your inconstancy which revolts against the severity 
and bitterness of that searching retrospect? O then, indeed, 
you have great need of it ! Do you find it difficult to review 
your whole life, and bring it into order ? But you are yet 
so young ! Will a general confession of your life be any 
easier when years upon years have passed ? 

Take courage. Do not ask whether it is difficult or not. 
If it is necessary, if it is salutary, and if it is profitable, why 
not do it ? Why not do it soon ? Why not do it at once ? 



36. 

SATISFACTION. 
" Cease to do perversely^ learn to do well^ (Is. i : i6, 17.) 

There are reparations and restitutions to which certain 
sins, according to their nature, oblige us, and which are 
known by the generic term — Satisfaction. 

The restoration of ill-gotten goods as well as of the good 
name and reputation of which we have deprived our neigh- 
bor, the repairing of scandal given — all these are holy duties 
which we must be ready and prompt to fulfil, the wilful 
neglect of which may render even absolution null and void. 

The priest — as our divinely-appointed judge — imposes 



upon us a penance, which is called the sacramental satis- 
faction. 

To accept this penance, provided it be not unjust or un- 
reasonable, is a duty, because the confessor has a right, nay, 
even an obligation to impose it : first, as a punishment for 
sin ; second, as a remedy for the consequences of sin ; and 
third, as a preservative against relapse into sin. 

This penance appertains to the perfection of the Sacra- 
ment, although not to its essence ; hence, to secure this im- 
portant point it behooves both the dispenser and the re- 
ceiver of the Sacrament, to be as careful as possible. It is, 
therefore, a strict duty to perform the penance imposed by 
the confessor. 

In the Sacrament of Penance, God, in a wonderfully 
mysterious manner, changes the eternal punishment of the 
sinner into a temporal one. 

A reconciliation takes place then and there. When two 
enemies are about to be reconciled, the one who is most in 
fault, is expected to make the first advance. God remits 
the eternal punishment, and you — O sinner! — dare you be 
so ungrateful and proud as to imagine that notliing should 
be required of you ? You refuse to accept the trifling pen- 
ance imposed on you ? You delay to perform it, or you 
do so in a superficial and indolent manner ? 

Here there is question of tlie offended justice of God. 
Is he expected to renounce all his claims — or else, run the 
risk of being more despised and trampled under foot ? 

Old debts are not paid by not contracting new ones, but 
by actually liquidating them. In like manner, we pay our 
debt to the outraged justice of God by works of penance. 
Therefore, we must accept the penance imposed by the con- 
fessor, and perform it exactly — whether it be prayers, acts of 
mortification, or othei pious practices 

Perform your penance, then, promptly, punctually, and 



»- ii8 — 



witli fervor. If you can perform it all immediately, do it at 
once, or, a' least, before Communion, in order that it may not 
be forgotten. Acquit yourself of this sacramental penance 
with the greatest exactness, since it is most efficacious in 
freeing us from the remaining punishment due to remitted 
sin. A sacramental penance operates in an infallibly cer- 
tain measure, known only to God, because it is imposed in 
virtue of the power of the keys. 

If you delay performing your penance until you have re- 
lapsed into mortal sin, there is reason to fear that it will no 
longer effect the ends for which God intended it. 

Under the head of Satisfaction, are included all the peni- 
tential works the sinner undertakes as an atonement for 
past sins, in order to obtain the remission of the temporal 
punishment yet due after the remission of the eternal pun- 
ishment, and in union with the merits of Jesus Christ and 
his Saints, to fully appease the justice of the heavenly Father. 

True, Christ has made superabundant satisfaction for 
our sins ; but it is only by penance that we can become shar- 
ers in that satisfaction. 

He that suffers not with Christ, shall not be glorified 
with him. (Rom. 8 : 17.) Christ suffered as a penitent. 
He suffered — and suffered forme ; and shall I not be will- 
ing to suffer something for him ? 

Through Christ, then, our penitential works become mer- 
itorious, yes, even expiatory. Nothing without Christ, 
and nothing without ourselves ! God has created us witli- 
out our assistance, but he wmU not save us without our co- 
operation. We must suffer wiih him, in order to merit with 
him. 

Add, then, to the sacramental penance, other voluntary 
works of devotion — works of self-denial, works of love, the 
spiritual and corporal works of mercy. 

In view of your past imperfect satisfaction for sin, hence- 



forth bear more patiently the daily trials and sufferings of 
life, the hardships incident to your special vocation. Espe- 
cially you, my young friend, accept in the spirit of penance, 
with courage and enthusiasm, all the trials and difficulties 
attendant upon a daily and hourly warfare against your un- 
ruly passions, — against sensuality, ambition, anger, idleness, 
inconstancy, levity, and folly. 

Decline not only from evil ; cease not only to do per- 
versely, but learn also to do good, to practise works of 
justice and charity, and acquire merits for heaven. 



37, 

THE CONSOLATIONS OF A GOOD CONSCIENCE. 

4 secure mind is like a coTiiinual feast'' (Pro v. 15 c 15.) 

How nappy am I, O Lord, my God, because I am once 
more thy friend, thy child 

I feel that thou art now near me. 

No longer, do I behold thee as a stern judge, charging 
me with squandered benefits, despised graces, ingratitude, 
treachery, and rebellion ! Thou art reconciled to me — my 
interior consolation assures me of this fact ! 

This heart of mine, recently so poor, is now infinitely 
rich ; a short time ago, it was torn and crushed with grief 
and shame — now, it is composed and peaceful ; lately, it was 
so empty, lonely, and forsaken ; now, it overflows with the 
happy plenitude of the God-head, which satisfies it, which 
gatiates it, and leaves nothing more to be desired, 



I20 

Truly, they that fear the Lord, shall find him. (Ecclus. 
6 : i6.) He permits himself to be found, and having been 
found, he blesses us and indemnifies us for all our trifling 
sacrifices. He forms with the soul a lioly union, the fruits 
of wliich are : Peace, joy, and happiness. 

How great is the multitude of thy sweetness, O Lord, 
which thou hast hidden for them that fear thee ! (Ps. 30 : 
20.) 

What a contrast between these quiet joys and the noisy 
amusements of the world ! How the filthy mire of iniquity 
pollutes the heart, while, on the other hand, the stream 
of the river maketh glad the city of God (Ps. 45: 4), fertiliz- 
ing all around it ! 

Yes, a secure mind is like a contmual feast. y^Prov. 15 : 15.) 

Costly viands, fine flavors, endless quantity and variety, 
attention on the part of the waiters, agreeable society — all 
these, and much more, are found at the banquet of a quiet 
mind ; — and this feast will last as long as I myself desire 
it — it depends entirely and only upon myself to prolong it 
into, and throughout, all eternity. A peaceful conscience — 
a continual feast of joy ! 

An earthly banquet often begins with hunger and ends 
with disgust ; not seldom, it is embittered by disagreeable 
companionship, angry disputes, or noisy quarrels, followed 
by ill-humor, sorrow, and illness ; but this joyful feast be- 
gins with a virtuous life, is continued by perseverance in 
well-doing, and concludes with the eternal possession of 
God ; its beginning is love, its progress is love, and its end 
and crown is love. 

And, although the holy fear of God'accorapanies the tes- 
timony of a good conscience, it in no way disturbs its joy- 
ful repose ; for this very fear is the guardian of a good con- 
science. When built upon this fear, hope remains hope, 
and is restrained from being degraded into presumption, 



- 121 



which would be the destruction of a good conscience. A 
peaceful conscience — a continual feast of joy ! 

Yes, a good conscience makes glad and joyful. It is it- 
self the best witness. I am in the right way to the goal — 
the everlasting possession of God ; — what more certain 
ground for joy can there be ? 

Every other good is exposed to external changes, over 
which I have hardly ever any control — but my conscience 
belongs to myself ; — I can so guard it that nothing will in- 
jure it, that it will remain pure and directed to God. 

To every other joy adheres something of the earth, earthy ; 
moreover, all mundane delights bear in themselves the germ 
of decay : a good conscience, alone, is of heavenly origin, its 
joy is the reflection of the permanent bliss of heaven. There 
is no pleasure above the joy of the heart. (Ecclus. 30 : 6.) 

A good conscience makes us free. 

The happiness of the just man does not depend upon the 
favor of others, even though they be kings or princes, 

God, and God alone, is the giver of this joy, the object of 
this joy, the end and aim of this joy. 

He, whose loins are girded with justice, stands in majesty 
and grandeur ; his royal head and fearless, unbent brow 
towers far above all the doers of iniquity and the servants 
of injustice. He has devoted himself to God alone. Thou, 
O God ! hast broken all other bonds ! ( Ps. 115 : 16, 17.) 

A good conscience makes us fearless. 

It dreads no misfortune, no exterior loss ; for it carries 
all within itself. 

It does not fear men, for their assaults may menace the 
heart, but cannot enter it. They cannot deprive it of God, 
or of his peace. 

It does not fear death ; it only increases its confidence. 
Say to the just man (on his death-bed) that it is well (with 
him), for he shall eat the fruit of his doings. (15.3:10.) 



122 



Then a good conscience shines forth gloriously. Calmly and 
majestically it sinks out of sight of this world, like the setting 
sun, in order to rise again in the other world, an everlasting, 
shining luminary. The Lord is my light and my salvation, 
whom shall I fear ? If armies in camp should stand togeth- 
er against me, my heart shall not fear. (Ps. 26 : i, 4.) 

And this repose, this sweetness, does not desert the just 
man even in poverty, need, and tribulation. 

Honey is not only sweet in itself, but it sweetens whatever 
is seasoned with it. In like manner, a good conscience 
sweetens even the bitterest lot. 

The just man rejoices more in the midst of sufferings, than 
does the sinner in his noisy, unholy pleasures, or in his se- 
cret lusts, from which he expects consolation. 

Though the just should have lost all else, he yet possesses 
one thing which repairs all losses, because it is above all 
things: God, and the peace of God, which surpasses all 
understanding. (Phil. 4 : 7.) 

Yes, like a spark of fire, which falls into the ocean, every, 
even the greatest, sorrow passes away, and is extinguished^ 
if it sinks into the sea of a good conscience. 

Though deprived of every human consolation, though 
rejected, despised, and abandoned by all, the good 
man looking into his heart, and finding his conscience 
blameless, immediately discovers there a pure fountain of 
sweetest consolation and satisfaction. 

Thus, O my God ! my heart has grown young once more ! 
O preserve its recovered innocence ! Do not suffer it ever 
again to become weak, and sick and old ! Let not sin poison 
it, nor the sting of a bad conscience wound it ! 

May henceforth a pure and holy, and therefore, a happy 
and contented life, crown my youth. Bless, O Lord, the 
crown of the year of thy goodness ; and thy fields shall be 
filled with plenty. The beautiful pUg^s of thQ wilderness 



— 123 — 

shall grow fat : and the hills shall be girded about with joy. 
(Ps. 64 : 12, 13.) 



38* 

THE NECESSITY OF PENANCE. 

Unless you do penance^ you shall all likewise perish.** 
(Luke 13 : 5.) 

There are only two ways to heaven : the way of innocence 
and the way of penance. 

He that has not walked in the first, must take the sec- 
ond. If you shrink from the second, make sure of the first. 

The way of innocence is the safest, the shortest, the most 
acceptable and honorable to God, the most glorious and prof- 
itable for ourselves — but, alas ! how few there are that 
walk in it ! 

Sensuality and self-love refuse to acknowledge that the 
way of penance i? necessary for all those who have declin- 
ed from the way of innocence. 

Self-love shuns confession, which must be followed by 
penance ; sensuality hates the restraint, the suffering, the 
acts of mortification, which are the concomitants of penance. 

And yet it is written : Unless you do Denance, you shall 
all likewise perish. (Luke 13 : 5,) 

And God indeed having overlooked the times of this 
ignorance, now declareth to men that all should everywhere 
do penance. (Acts 17 : 30.) 

Without penance as a virtue, there is absolutely no remis- 



— 124 — 



sion of sin, not even in the tribunal of penance. Penance 
is, as it were, the coin with which ^vepay the enormous debt 
of sin which we owe to God. It is the only one that passes 
current with him. 

Neither under the Mosaic Law, nor under the natural 
law, coul'd remission of sin be obtained without the vir- 
tue of penance. 

Do you not perceive that it must be so ? 

You have offended God, the best, the Supreme Good — 
and you do not trouble yourself about it ; you are not sorry 
for it. On the contrary, you jest, laugh, carouse, and make 
merry. What idea, then, have you of God's greatness and 
majesty ? 

Not to be sorry for past sins, grieves God almost more 
than the sin itself. 

I attended and hearkened, says God : no man speak- 
eth what is good ; there is none that doeth penance for 
his sin, saying : What have I done ? (Jer. 8 : 6.) 

You have offended God, the just and holy God — and you 
are not afraid ? There is no change, and you do not fear 
God ? and yet he stretcheth forth his hand to repay. (Ps. 
54: 20.) Is not this the height of indifference, of insolence, 
and blindness ? 

You have offended God — and in this state, you persevere 
in the sight of God ? You expect him to endure the vision 
of your unclean soul, and yet withhold the arm of his jus- 
tice ? To whom, says God, have you likened me, and made 
me equal, and compared me, and made me like ? (Is. 46 : 5.) 

Moreover, do not imagine that this refers only to the time 
in ^vhich you remain in sin. Even after receiving absolu- 
tion, penance is necessary. 

With the commission of your first mortal sin, you entered 
the interminable line of tliose who are bound to do pen- 
ance. Innocence, once lost, returns no more. Its ioveli- 



— 125 — 



ness is for ever effaced from your brow, and the brand of 
sin takes its place. You remain a sinner — although a par- 
doned one — and consequently, a penitent from duty, for the 
rest of your mortal life, and for all eternity. 

Add to this, that the remission of sin is a gratuitous grace 
from God, altogether interior, wholly supernatural. Once 
having sinned mortally, you can have no infallible assurance 
of divine pardon, without a special revelation. No man 
knows whether he be worthy of love or hatred ; hence, you 
have continual reason to do penance more and more, since 
the more abundant your penance, the more certain your par- 
don. 

Yes, penance, alone, gives assurance of forgiven sin, be- 
cause it is the measure of your good will, the measure of 
your sincerity and earnestness. 

Even without ever having committed a sin, we are obliged 
to do penance in as far as penance means mortification, 
struggle, self-abnegation, and the annihilation of the old 
Adam within us. 

We are born penitents, for we are by nature the children 
of wrath. (Ephes. 2 : 3.) 

In our present state, man and penitent are synonymous 
terms. 

Being members of that great family whose ancestors for- 
feited the friendship of God, and entailed so heavy a curse 
upon themselves and their posterity, we all bear upon our 
shoulders the common burden of an inevitable expiation, 
the heavy weight of an inherited depravity, with whose 
consequences we must wrestle to the end. 

Moreover, as brethren and co-heirs of a suffering God- 
Man, we share in his penitential character ; — we must share 
his sufferings, if we wish, one day, to be partakers of his 
glory. 

Just for these reasons, many Saints wno had never for- 



^ 126 — 



feited their baptismal innocence, were drawn, as by a super- 
natural impulse, to do severe penance. 

Conscious of the innate corruption of human nature, 
they were urged to diminish, according to their ability, the 
consequences of an inherited guilt ; they thirsted to an- 
nihilate themselves, so to speak ; and to make sacrifices 
which would pay to the majesty and justice of God the trib- 
ute of a becoming homage. 

If we do not do violence to ourselves, if we do not deny 
ourselves, fight, and impose sufferings upon ourselves ; if 
we do not wrestle and row against the current of our 
depraved nature, keeping it in strict subjection to the spirit 
— will not our passions get the better of us ? 

To sufTer and to avoid, is the great watch-word that 
is given to us as Christian penitents. Without suffering, 
and avoiding evil occasions, there is no security, no merit, 
no crown, no heaven. 

To suffer and to avoid is the duty even of the innocent 
and undefiled ; for only among thorns are the lilies safe and 
secure. 

Penance, mortification, dying to ourselves— hard words ! 
Yet, they must be on our lips, and pass into our hearts. 
From our hearts, they must pass into action; for, unless 
we do penance we shall all likewise perish. 

That which alarms you in penance, my young friend, is 
its grim visage. You see only severity, bitterness, and pain ; 
you portray it to yourself as pale, corpse-like, and 
ghastly 

Be reasonable. Penance is, indeed, serious. But life, 
also, is serious ; how much more serious, then, the life 
of him who has sinned ! 

And behold — from the grim visage, from the stern coun- 
tenance of self-denial and penance, shine forth true human 
dignity and heavenly repose ! 



" — 127 — ' 



Penance is well called bitter ; but the bitter nusk conceals 
a sweet kernel : Peace, consolation, confidence. 

That which you dread, will be made easy for you by 
grace, the unction of the Holy Ghost, the assistance of 
Mary and the Saints, the prospect of a sure reward, and 
last, not least — the habit of virtue. 

Since the day of Adam's fall, has man ever achieved any- 
thing great without labor and sweat ? And should those 
priceless gifts, — release from the bondage of sin, security 
against fresh captiviy, recovery of divine favor, its preser- 
vation, and the increase of heavenly treasures — cost noth- 
ing? 

O, if the damned were given time for doing penance, of 
what miracles would not the world be witness ! 

If you have committed only one mortal sin, you must re- 
gard yourself as a reprobate ; you have, at least, deserved 
hell, and you might have fallen into it the very first moment 
after your sin. 

God has preserved you from it ; he has given you time to 
do penance, and yet you will not repent of your sins ! (Apoc. 
2 : 21.) 



39, 

SINCERE HATRED OF SIN. 
He that loveth iniquity hatcih his own soulP (Ps. lo : 6.) 

As not every one that says : Lord, Lord (Matt. 7. 21), 
shall enter into the kingdom of God, so, also, not all those 
are in earnest who say : I will sin no more. 

You are in earnest if you truly hate sin. To hate sin 



- 128 — 



means to avoid it in every way, either on account of its 
enormity and malice, or on account of the insult which it 
offers to God. 

I do not visit the enemy whom I hate. T do not trust 
him; I am always discovering in him bad intentions towards 
myself ; I guard against him, I oppose him, I seek to injure 
him, I am embittered against him, I persecute him. 

Is it thus you treat sin ? 

You neither have, nor can have, a greater enemy than sin 
— of that you must be thoroughly convinced. 

Other enemies may injure you in temporal and perishable 
matters ; they can deprive you merely of earthly goods ; but 
sin aims at your only, your immortal soul — at your heaven, 
and your God ! 

If you are not yet thoroughly convinced that sin is not only 
your own, but also God's, greatest enemy, — then, there is 
no use of speaking of a sincere hatred of sin ; but if you are 
convinced of this fact — then, let sin be accursed to you. Fly 
from it, war against it wherever, and whenever, and in whom- 
soever you meet it. 

He who does not avoid the occasions of sin, does not 
really hate sin, because a voluntary meeting of the occasion is 
almost sin itself, — it is the beginning, the incipient sin, 
willed in the occasion. 

He who plays with the temptation, who does not resist it 
at all, — or only indolently, does not hate sin. You fear the 
serpent, and yet, hide it in your bosom ? 

He who does not hate his carnal nature, does not hate sin, 
— that enemy within the walls, always present and ready to 
fan the sm.allest spark into a devouring conflagration. 

He does not hate sin, who neglects to apply a wholesome 
check to the senses ; for it is through these avenues that 
death enters the heart. Death is come through our window 
(Jer. 9 : 21.) 



— 129 — ■ 

If you do not hate sin, you hate God. No servant can 
serve two masters. (Luke i6 : 13.) He that is not with 
God, is against him. (Luke 11: 23.) 

If you do not hate sin. you hate your own soul, your own 
happiness. He that loveth iniquity hateth his own soul. 
(Ps. 10 : 6.) 

If you do not hate sin, you hate your youth. Yes, young 
man, this is the penalty you pay for loving sin. You, in a 
measure, approach the tree of life which stands covered 
with the richest blossoms of spring ; you shake it rudely, 
scattering to the winds its tender buds, or trampling them 
in the mire. 

O cruel one ! you go still farther ; you inoculate the ten- 
der branches with the sap of iniquity, whicli will, in due sea- 
son, bear poisoned fruits. 

Yes, poisoned fruits ! Instead of the habit of virtue 
— an almost fiendish inclination to evil ; instead of consol- 
ing reminiscences of the time of innocence and piety — bit- 
ter self-accusation, gnawing remorse ; instead of a quiet 
comforting outlook into the future, into eternity — an eye 
dimmed by gloomy anxieties, by distressful expectations of 
a severe, inexorable judgment. 

O sin ! murderer of my youth, robber of my most beau- 
tiful days — I curse, I execrate thee ! Now, at least, depart 
from me, never to return ! All is at an end between us for 
ever ! 

Source of all evil— dry up for ever ! 

Abyss which swallows up all that i.s noble and beautiful 
in youth, close thy yawning jaws for ever ! 

Sin, I hate thee, I abhor thee ! I will pursue thee, ban- 
ish thee from others, and punish thee in myself. 

O Penance — this one word calms me, and re-echoes har- 
moniously in the void which sin has left in my heart ! 



40. 



THE SPIRIT OF PENANCE. 

''^ Bring forth, therefore^ fruits worthy of penance.^'' 
(Matt. 3 : 8.) 

The sinner makes a great mistake, if he limits his pen- 
ance to tlie satisfaction imposed on him in the confessional. 
Although, by virtue of tlie Sacrament of Penance, this satis- 
faction has a special efficacy, yet, through it, alone, the words 
of Christ : Bring forth fruits worthy of penance, — are not 
wliolly fulfilled. 

We are only too apt to forget that we have sinned, and 
that by rights, we should, long since, have been languishing 
in hell. 

We forget so easily that sin is an offense against the infin- 
ite God himself — a rebellion, an ingratitude, an outrage, 
for which we can never make sufficient reparation to divine 
justice. 

We forget so easily that, after the convalescence, there is 
so much to be done, which was neglected during our spirit- 
ual sickness. 

O rebuking zeal of the early Christians ! What mean those 
different grades of public penitents, — those weepers, hear- 
ers, prostrate, and standing penitents ? What is the cause 
of those protracted, difficult penances, — those fasts, vigils, 
and mortifications, in reparation for sins which are so habi- 
tual in our days that they are nothing thought of ? 



And yet, the Church has, in no way, changed her spirit, 
although she has altered her discipline. 

Let us, therefore, bring forth fruits worthy of penance. 
Let our reparation be proportioned to the multitude and 
enormity of our sins ; let it be sincere and thorough, as be- 
comes real penitents ; and let it be constant and persevering. 

Blessed are you, if death finds you a penitent. This 
is the safest way to die. 

Even heavenly glory will be rendered sweeter by transi- 
tion from the pains of penance to the celestial bliss. Be- 
fore the tears have dried on the cheeks of the dying peni- 
tent, they are hardened into precious jewels, and placed 
by the Angels in the diadem of eternal glory. 

Penance is, truly, a second Baptism — a bath of tears. 

Penance is a continual self-judgment. 

Penance is a punishment which, with inexorable severity, 
one ever inflicts upon himself anew. 

Penance is a sentence of death, which the soul daily and 
hourly executes on herself. 

Penance is a surrendering of one's self, a delivery into 
the hands of well-armed executioners, whom one has engaged 
for his own torment. 

Penance is the unceasing, never-dying cry of the heart ; 
Wash me yet more from my iniquity : and cleanse me from 
my sin. (Ps. 50 : 4.) 

Penance is a bargain in God's favor, whereby we agree 
that he shall avenge his outraged and violated rights contin- 
ually upon us. 

Penance is a league against the flesh and the senses ; no re- 
pose, no rest, any more, on this side of the grave. 

Penance is a treaty against sensuality, to withhold from 
it every delicacy, comfort, and fleshly satisfaction ; to fur- 
nish it only with vinegar and gall, with thorns and nails, 
with cross and spear. 



— 132 — 



Penance is a declaration of war against ''the old man," 
a feud begun with bitterness — continued and carried on to 
the end with decision and firmness. 

It is a holy wrath, an inventive rage, a well-fed fire, a con- 
tinually-agitated water, a devouring sword, a living death, 
a sort of self-created hell — fire upon fire, torture upon tor- 
ture. 

O holy tyranny, or, as St. Peter Alcantara after his death, 
in a vision exclaimed to St. Theresa : Blessed Penance, 
which has gained for me such a heaven ! 

Yes, Penance brings forth everlasting treasures. 

Penance is the mother of great and varied virtues. 

Penance leads to humility, and confirms us in it. 

Penance is the begetter of hope. 

Penance is the destroyer of despair. 

Penance aids in blotting out the hand-writing of the de- 
cree that was against us, . . . fastening it to the cross. 
(Col. 2 : 14.) 

Penance is a continual cleansing of the conscience. 

Penance is a shield against the concupiscence of the eyes, 
the concupiscence of the flesh, and the pride of life. 

Penance, glowing and impetuous though it be, cools and 
damps tlie fires of natural passion. 

Penance is a richly flowing fountain of spiritual consola- 
tion. 

Penance, in spite of its self-forged chains, enjoys a royal 
liberty, and looks with compassion upon the hirelings and 
slaves of the passions. 

Penance makes a man of a youth, a hero of a man. It 
makes the Christian the lord and master of this seductive 
world, which to rule and trample upon is a genuine pleasure, 
a real triumpli. 

Penance is love — at first loving fear, and then, fearing 
love, 



— 133 — 



Penance produces love. Moist" wood will not ignite, and 
the love of God cannot be enkindled in a heart that is 
watered and saturated with sensuality. 

Penance practises love, being severe with itself, and in- 
dulgent towards others. From a consciousness of its own 
sinfulness, it refrains from hard judgments of its fellow-man. 

Penance is strict, but not morose ; it is full of confi- 
dence, and, therefore, of a cheerful mind. 

Penance makes the little ones great, the simple ones truly 
wise, and tlie poor, rich. 

Penance is the treasury of incalculable merits. 

Penance is the key of heaven. Yes, powerful Penance 
is the blessed key of heaven. The iron sighed as it bubbled 
and seethed in the furnace ; it sent forth sparks, under the 
unceasingstrokes of the hammer of inexorable self-punish- 
ment ; but now, fashioned into the most precious key, it 
opens the narrow gate through which the purified pilgrim of 
earth enters into bliss eternal. 

Blessed are they that mourn, for they shall be comforted. 
(Matt. 5:5.) 

O innocent Aloysius, speak to young men, and tell ihem 
of the value of Penance. 

Tell the innocent how they must protect the frail vessel 
which, as yet, they carry whole and entire in pure hands. 

Tell the guilty how Penance is the only enduring cement 
for repairing the precious vessel of innocence, which has 
been rudely shattered by sin, restoring it to its pristine form, 
fit again for the eyes of the most pure and holy God. 

Unhappy coward ar,d pervert that I am I I could sin, 
but I cannot do penance. I had the courage to plunge 
myself into tlie abyss of hell, but I recoil at crossing a 
moderate chastn, or at climbing a somewhat steep path, al- 
though I know that both lead to heaven ! 

Woe to thee, Corozain, woe to thee, Bethsaida : for if in 



— 134 — 



Tyre and Sidon had been wrought the miracles that have 
been wrought in you, they had long ago done penance in 
sack-cloth and ashes. But I say unto you : It shall be 
more tolerable for Tyre and Sidon in the day of judgment, 
than for you. (Matt, ii : 21, 22.) 



SECOND BOOK. 



CONFIRMATION IN GOOD. 
135 



j 



I 

i 



I 



41 



PERSEVERANCE. 

" Hold fast that which thou hast, that no man take thy crown^ 
(Apoc. 3 : II.) 

O, that I might persevere in good, O Lord, and never 
again turn aside from the path of justice ! 

It will avail me nothing if, having known what is good 
and right, I will and practise it only for a time, and then 
fall away. On the other hand, if I end well — all is well. 
He that shall persevere unto the end, he shall be saved. 
(Matt. lo : 22.) 

I shall be only the more Deserving of punishment, if I look 
back, after having put my hand to the plough. Then, 
indeed, I would prove myself utterly unfit for the kingdom 
of heaven. (Luke 9 : 62.) The servant who knows the 
will of his master, but does it not, shall be beaten with many, 
stripes (Luke 12 : 47) ; and the better he knows it, the 
more worthy he shall be of punishment. 

The grain is sown, and promises a rich harvest ; but, how 
is it, if a tempest destroy it ? 

The ship is laden with a valuable cargo from which a 
large profit is expected ; but how, — if it should go down 
in sight of port ? 

The right path is found and entered upon, but how, if I 
snould leave it again, and fall into an eternal, a bottom- 
less abyss ? 



- 13S 



In vain is the runner swift, if he give up the race before 
the goal is reached. Our goal is eternity. 

Take away perseverance — and obedience goes without a 
reward ; a kind service, without a return ; bravery, without 
praise. Without it, no conversion is salutary, — no virtue 
deserving of recompense. 

Judas began well, but ended badly. From an apostle 
of the Lord, he became a thief, a liar, a traitor, a Deicide, 
a suicide 

Judas had Jesus for his teacher and spiritual director ; 
he lived in the society of Mary and the Apostles ; he was 
the witness of numberless miracles, which must have con- 
vinced him of the divinity of Christ ; he had before his 
eyes the good examples of Jesus, Mary, and the Apostles — 
he was honored with the confidence of Jesus, was loved and 
served by him, called his friend — and yet, he made such a 
sad, such a terrible end ! 

Wherefore, he that thinketh himself to stand, let him take 
heed, lest he fall. (i. Cor. lo : 12.) 

O perseverance, crown of goodness ! without thee nothing 
is good, since thou, alone, helpest us to attain the eternal 
source and fountain of all good ! 

O perseverance, narrow gate of heaven (Matt. 7 : 14), 
which cannot be shunned : through wliich, I must force my- 
self, in spite of all difficulties. (Luke 13 : 24.^ 

Blessed are they that dwell in thy house, O Lord (Ps. 83 : 
5) ; blessed they, whose weary feet have already passed the 
threshold of the eternal mansions of peace ! 

Take courage, young man, — have patience, and persevere. 

That which makes perseverance seem so difficult to me, 
a young man, is the thought of the long years during whicli 
I must forsake that entrancing evil, and practise that diffi- 
cult good. 

But, are not my days already numbered 



— 139 — 



If I knew that my life would terminate to-morrow, would 
I find it difficult to persevere until then ? Surely not. 

Behold, I come quickly, and my reward is with me, saith 
the Lord. Hold fast that which thou hast, that no man 
take thy crown. (Apoc. .3 : 11.) 

And even suppose, that a long life lies before me : — 
I will confide in, and rely only on thee, O Lord ! 

Thy rod and thy staff : they have comforted me (Ps. 22 : 
4) ; grant only that I may never turn my back upon that 
rich place of pasture, in which thou hast set me. (Ps. 22 : 
2.) And if kindness be not sufficient to captivate me, let 
severity be my bridle. Yes, here burn, here cut, but spare 
me in eternity ! 

I fully understand it ; if I only will, I can persevere. 
There are plenty of means, it all depends upon the will. 

If I stop up the sources, the poison will cease to ooze 
forth. Such sources are : Too great an esteem and love 
for creatures, thoughtlessness, and human respect. 

And, then, the passions ? — If I would only fight earnestly 
against them, how certain I would be of perseverance ! 

Again : if I would firmly resolve to avoid the occasions 
of sin ; if I would wrestle manfidly with temptations ; if I 
would be on my guard in lesser faults, so that I might not, 
through them, fall again into greater ones, would I not be 
then sure of my salvation ? And could I not, then, coura- 
geously face the future ? 

Assist me, O my God, with thy powerful grace ! Enlight- 
en my ignorance, strengthen my youthful weakness. I am 
very young and despised (Ps. 118: 141); and the enemies 
of my salvation-mock at me ; but let thy hand be with me 
to save me : for I have chosen thy precepts. (Ps. 1 18 : 173.) 



— 140 — 



42 

CREATURES. 

The Lord thy God shalt thou adore, a7id him only shalt thou 
server (Matt. 4 : 10.) 

Young man, perhaps, you are one of that vast multituae 

w'lio, mistaking the nature and purpose of creatures, over- 
value and abuse them to the prejudice of their immortal 
souls. 

To be strong and persevering in virtue is out of question 
without a proper conception and use of created things. 

These things, whether they be in the form of riches, hon- 
ors, or pleasures, continuaily allure and entice us ; they gain 
entrance into the heart, and ihere assert their dominion, and 
demand our worship. 

And yet : The Lord thy God shalt thou adore, and 
him only shalt thou serve. ^l\Iatt. 4 : 10.) 

"Were you not created solely for God ? 

Why, then, do you give yourself up to anything ttiat is not 
God?' 

Creatures should stand in a very different relation to you. 

Called into existence by God, for the increase of his eter- 
nal glory, creatures are placed at the disposal of man, the 
king of the whole visible creation, in order to serve him, yea, 
to help him to know God, to praise and honor iiim, to serve 
him, and thereby, be saved. 



— 141 — 



Hence^ creatures are the means lo the end, not the end 
itself. 

What folly it is, then, to seek in them what they neither 
contain, nor can contain ! 

How imprudent and silly to desire to rest in them ! 

What perversity to put them in the place of God ! 

How pitiable are we, when we cling to perishable creatures! 

How degenerate, if we make those things which are so far 
beneath us, the object of our existence, and thus raise them 
far above us ' 

And yet, this is done ; and thence, arise all disorders and 
evils, including sin and hell, temporal misery and eternal 
ruin. 

O ye sons of men ! how long will you be dull of heart ? 
Why do you love vanity, and seek after lying ? (Ps. 4 : 3.; 

God has made me the lord of creatures ; should I, then, 
allow them to rule over me ? 

God has made me the lord of creatures — subordinate to 
his supreme dominion and authority, — only requiring of 
me to use them according to his will. Can I be so ungrate- 
ful as to appropriate to myself that which is only a loan ? 
Can I abuse my stewardship, and turn against my divine 
Lord the very things whereby he desires me to promote 
his greater glory ? 

Young man, learn the true order of things : man, alone, is 
a rational and free being ; he, alone, by virtue of his nature, 
is capable of glorifying God. All other creatures glorify 
God only through man. To this end, man must make use 
of creatures, as of so many benefits, and solely according to 
the most holy and just purposes of his sovereign Lord and 
Benefactor. 

If man arrogate to himself independence ; if he array him- 
self and other creatures in opposition to the designs of 
God ; if he ascribe to himself anything that he has, or ac- 



— 142 — 

quires, or accomplishes ; if lie, perhaps, even go so far as to 
make the Giver subordinate to the gift, to turn the gift 
against the Giver, or to separate the creature from the Crea- 
tor, causing it to rebel against liim, — he destroys the proper re- 
lations between the Creator and the creature ; and by a hor- 
rible gradation of crime, he becomes an ingrate, a rebel, a 
robber of the divine goods and glory, — yes, in a certain sense, 
an annihilator of God. He substitutes the creature for the 
Creator ; he makes the creature his idol, he burns incense 
before it ; he bends his knee before the Golden Calf, and 
from it, he implores and expects happiness, such as only God 
is able to bestow. 

Wicked and perverse generation ! Is this the return thou 
makest to the Lord, O foolish and senseless people ? (Deut. 
32 : 5, 6.) But woe to us ! The creature also itself shall be de- 
livered from the servitude of corruption (Rom. 8 : 21); and 
then will God take armor, and he will arm the creature for 
the revenge of his enemies (Wisd. 5 : iS); that is, of those 
who have misused his gifts. 

O my dear young friend, learn early where is true wisdom 
(Baruch 3 : 14) ; that it consists in using everything in the 
right way, according to God's intention. 

Ask not whether a thing be sweet or bitter, pleasant or 
unpleasant, easy or hard. Only inquire whether it will help 
you to gain your last end, whether or not it is God's 
will, whether he wishes it to be done so, or in a different 
manner. 

Make use of a thing if it promotes your salvation ; refrain 
from it if it hinders it. 

Youth is the season of folly and inexperience. Young 
people are precipitate in their conclusions — they judge by 
appearances, mistaking hollowness for solidity, the glitter 
of gold for the pure metal. 

It sees roses. At once, it must pluck them. Let us 



— 143 — 



crown ourselves with roses, it says, before they be withered. 
(Wisd. 2 : 8.) 

The wine sparkles, the cosmetics exhale a fragrant odor. 
Youth says ; Let us fill ourselves with costly wine and or- 
naments : and let not the flower of the time (youth) pass by 
us. (Wisd. 2 : 7.) 

Green meadows allure. It says : Let no meadow escape 
our riot, let us everywhere leave tokens of joy. (Wisd. 2 : 
89.) Come, therefore, and let us enjoy the good things that 
are present, and let us speedily use the creatures as in youth. 
(Wisd. 2 : 6.) 

These things they thought, and were deceived : for their 
own malice blinded them. And they knew not the secrets 
of God, nor hoped for the wages of justice, nor esteemed 
the honor of (their) holy souls, which they made subordin- 
ate to creatures. (Wisd. 2 : 21, 22.) 

Do not act tluis, my young friend, — look upwards to 
heaven, to the Uncreated ! What is the creature ? It is 
the means to the end, and not the end itself. The breath of 
God, alone, — liis spirit, — lives in us : creatures were made 
for us, and for our use : we were not made for them. 

Spare yourself the tardy, humiliating confession : We 
fools have missed our aim ! We have erred from the trutli ; 
and the light of justice hath not shined unto us ; and the 
sun of understanding hath not risen upon us. What liath 
])ride profited us ; or what advantage hath the boasting of 
riches brought us ? AH tliose things are passed away like a 
shadow. (Wisd. 5 ; 6, 8, 9.) 



— i44 — 



43. 

THE VANITY OF ALL EARTHLY THINGS. 
'"Behold^ all is vanily^ and vexation of spirit,^'' (Eccles. i : 14.) 

It is true, that creatures are the work of God, wherein 
are reflected his infinite perfections. In them, he has de- 
posited and displays his goodness, beauty, and truth ; by 
them, he manifests his power and wisdom. But only in a 
very limited measure he communicates to them that which 
man, in an infinite measure, may find, know, and love in 
liim who is the Uncreated. 

Vanity of vanities, and all is vanity. (Eccles. i : 2.) Vain 
are riches, honors, and pleasures ; vain is everything cre- 
ated — vain in themselves, vain for us, vain in the sight of 
God, vain for eternity. 

How limited is all earthly nappmess ! Very few enjoy 
even a fair share of worldly goods. Do not the vast major- 
ity go empty-handed ? Can we, for a moment, suppose 
that God has placed our happiness in riches, honors, and 
pleasures ? He distributes such goods most unevenly among 
the good and the bad. The best of temporal gifts are so 
circumscribed, — they do not reach beyond the limits of our 
gross, carnal senses. 

How hollow is all earthly happiness ! Does it satiate ? 
Does it still the cravings of the longing heart } Like sea- 
water, it only increases our thirst, — it burns and tortures. 
The avaricious man says : Yet more ! The sensual man 



— 145 — 



says : Yet more I The ambitious man says : Yet more ! 
Cast into the abyss of desires gold, silver, and precious 
stones, crowns and thrones, pleasures and joys, — it is bot- 
tomless ; and the goods themselves have neither height, nor 
depth, nor breadth, nor length, nor weight, nor measure, nor 
value, nor stability — empty foam, vapor, bubbles ! 

How short-lived is all earthly happiness ! No sooner 
gained than lost. It lasts but a few years ; and even though 
it should last a life-time, — is not even the longest life only 
a dream ? Ten years, fifty, a hundred years ; what tiny 
drops in the ocean of eternity ! What grains of sand under 
the footsteps of the King of glory, when he stood and meas- 
ured the earth (Hab. 3 : S) with the giant steps of his eter- 
nal existence ! Can you arrest the wave which, raging, 
beats upon the shore ? Even so, earthly happiness, struggle 
as you may to secure it, escapes you, and rolls by to break 
upon other shores, to beguile other foolish hearts. If man 
love it, it contaminates — if he possess it, it oppresses 
him — if he lose it, it distresses him. 

How poisonous is all earthly happiness ! It gnaws at the 
root of holiness and Christian perfection ; it corrodes 
them, and lays them bare to the fiery and consuming rays of 
earthly prosperity. AVhen the tree is struck by the axe of 
Death, it falls wholly on the side of this world ; and with- 
ering, serves only for fuel for the flames of hell. 

Vanity of vanities, and all is vanity (Eccles. i : 2) be- 
sides loving God and serving him alone. 

To-day, happiness, riches, honor, pleasure, health, pros- 
perity ; — to-morrow, perhaps, sadness, disgrace, poverty, 
sickness, death. 

To-day, in a palace, — to-morrow, in the tomb. 

To-day, upon a soft couch, — to-morrow, in the hard 
coffin. 

To-day, at a bountiful table,— to-morrow, in that place 



— 146 — 



where food is neither wanted nor found. (Ecclus. 14 : 17.) 

To-day, surrounded by flatterers, friends, companions of 
good cheer and joUificatior ; — to-morrow, cast forth solitary 
and alone, to be the fellow to worms and decay. 

To-day^ laughter and jesting, — to-morrow, the last tear 
slowly creeping down the pallid cheek. 

To-day, titles, dignities, praise, and homage, — to-morrow, 
only a tomb-stone. 

To-day, in blooming beauty, perfumed, adorned, gracious, 
charming ; — to-morrow, dumb, discolored, disfigured, stink- 
ing, shunned, scorned — odious ! 

To-day, in the freshness and vigor of youth, — to-morrow, 
a withered and powerless corpse, the distorted image of 
death — a horrid skeleton ! 

O vanity of vanities, and all is vanity ! 

As, in the desert, the moving hills of sand are blown 
from place to place, making depressions where, before, there 
were elevations, so earthly possessions come and go, hasten 
hither and thither. Happy the man who does not set his 
heart on them, who does not trust in them, but who 
passes, like a pilgrim through temporal surroundings, 
careful not to lose what is eternal. The real and only 
satisfying good is God alone ; from him, proceeds every 
finite good. 

We feel this in our heart of hearts, and hence, we are rest- 
less until we find rest in God. 

You may be blessed with riches, but if you have not God, 
the infinite Treasure, what have you ? 

You may be honored and respected, but if, among your dis- 
tinguished titles, that of the child and friend of God is not 
first and foremost, then, are you surrounded by empty 
shadows. 

Vou may have many pleasures ; but if their end and ob- 
ject be not God, either directly or indirectly, then, that is 



— HI ~ 



wanting which alone makes enjoyment and pleasure wor- 
thy of the soul, and capable of satisfying her cravings. 

You cannot expect happiness from exterior things : they 
are foreign to the soul, insufficient for her needs, and there- 
fore, never perfectly satisfactory. 

Money and goods, — you rnay have plenty of them ; but 
even as the body cannot live on air, — so the soul cannot 
live on houses or lands, on metals or jewels, no matter how 
precious. 

Earthly pleasure stops with the senses ; it never reaches 
the real seat of our measureless longing, our unquenchable 
thirst for happiness. 

O heart created for God ! how little do we comprehend 
thy nature! How cruelly do we misunderstand thy desires, 
how foolishly do we endeavor to satiate thee with vanities 
which, by contrasting thy present abode with thy true coun- 
try, render thy exile here more intolerable ! 

Truly, young man, you were born for greater things. 

These earthly toys are not worthy of you. Strip your 
heart now of every affection for things, from which, sooner 
or later, inexorable Death must separate you. 

The chains which are riveted in youth, are the hardest to 
break ; therefore, do not rivet them. 

Keep your young heart free and untrammeled. Happy 
will you be if death strikes you while you are yet a free man ! 

Never forget this truth : God alone satisfies, — he only, 
and completely. 



— 14$ — 



44. 

DEATH. 

Remember that death is not slow''* (Ecclus. 14 : 12.) 

Yes, deafn comes, and casts over all earthly splendor a 
gloomy pall. 

It comes, — and the sounds of rejoicing are silenced. 
Our friends fly from us, the world deserts us ; the fleeting 
day of earthly life vanishes, to be succeeded by the endless 
day of eternity. Death comes — or rather, we carry it 
around with us ; for, dust thou art, and into dust thou shalt 
return. (Gen. 3 : 19.) The sentence is already pronounced, 
— the gift of immortality is withdrawn from this flesh of 
ours. Thou shalt die the death. (Gen. 2 : 17.) What 
shall drive off or subdue the Inevitable ? High living,— 
a luxurious life ? It is just this that often conjures him up 
the quicker. Medical science and skill ? These two have 
their limits, and impotently yield to the all-conquering 
power of death. It is appointed unto all men once to die. 
(Heb. 9 : 27.) 

Do you not see how other generations spring up, and, 
like wandering tribes, pursue us "i They press forward, 
and cry out : Make room for us ; it is our turn now ; de- 
scend into the grave, and no longer crowd the path of 
pilgrimage, on which we have to travel. 

Death comes, — but, only ONCE. 

Decisive step, which can be taken only — once ! One 



t49 



threshold, which I must cross, and beyond it, either heaveA 
or hell — there is no way whereby to return. It is ap- 
pointed unto all men once to die. 

Man lives only once ; and therefore, can die only once. 
A good death — a bad death ? — All depends upon that final 
moment. There will be no second trial. 

Death comes — but when ? — where ? — how ? 

O uncertainty, — more torturing even than the greatest 
certainty ! Shall I, a boy, grow into a youth ? Shall I, 
a youth, reach manhood ? Will death overtake me to-day, 
or to-morrow ? 

Will it surprise me suddenly ? Will it attack me violently ? 
Will it smother me in blood ? -Will it drown me in the 
waves ? Will it softly and gradually extinguish the light of 
life ? 

Will it approach, disguised like a robber, or will it make 
itself known, and give me time to look it in the face ? 

O labyrinth of possibilities — of probabilities — of hopes, 
and of fears ! 

Old people must die, young people may die. Yes, even 
the infant dies. Even boys and children die. They also 
are dust and slime ; their fair and blooming habitations are 
shaken by the iron hand of death, which does not find it 
difficult to demolish the best and brightest. To-day, for 
me ; to-morrow, for you. 

Remember, that death is not slow. (Ecclus. 14 : 12.) 
Not slow — do you hear ? Even though he should wait 
for ten or twenty years, — is that long ? He comes, at all 
events ; and seems to come so soon that your whole life is 
only as a dream. 

Is it always better to die in old age ? 

Ah, a long life means greater responsibilities. A long 
life is not always a better life. The older the sinner, the 
deeper he grovels in the mire ; the faster he is bound by 



— 15© — 



tlie bonds of sinful attachment, the greater the force 
required to break his fetters. 

No doubt — death comes, — -and how cold is his hand 
How heavily it falls upon eyes whose lids must be forever 
more closed. How unsparingly it furrows even the most 
blooming cheeks ! 

He comes, — and how stern is his aspect ! Take order 
with thy house, he exclaims. Arrange all your external 
affairs — but above all, settle all the internal affairs of your 
house ; — for you shall die, and not live ! (Is. 38 : i.) 

He comes, — and alas ! how violent is his action ! 

He despoils man entirely of gold, silver, jewels, treasures, 
adornments. Nothing is left but a shroud and a coffin. 
And though your very heart be fused with your gold 
into one and the same idol, even then, the separation must 
take place ; the robbery must be consummated, in spite of 
all opposition. 

He separates. Children will be torn from their parents, 
parents from their children, friends from friends. No 
lamentations, or outcries, or wringing of hands, or pitiful 
supplications, will be of any avail. 

He delivers the body to corruption. That which is now 
called a corpse, — pale, cold, disfigured, and motionless, — 
in a few weeks, will be a crumbling heap of bones. A rem- 
nant of humanity, a skull, — and, after a few years, a hand- 
ful of dust and ashes. — this is the whole glory of the flesh 
— of that flesh, which is so often worshipped as an idol. 
Behold now, what you adore ! 

Death delivers the soul to God, leading her before his 
judgment-seat ; and there — oh woe to her, if she be bur- 
dened with guilt ! 

This robbery, this separation, this delivery — are the 
work of a moment. As a dream that fleeth away, he shall 
not be found ; he shall pass as a vision in the night . . , 



— — 

and they that had seen him, shall say : Where is he ? 
(Job 20 : 7, 8.) 

This is what awaits you ; this is the fate from which 
you cannot escape. And perhaps, all this may happen to 
you while you are still a youth. Is it impossible ? 



45. 

JUDGMENT. 

*^All things that are done^ God will bring into judgments 
(Eccles. 12 : 14.) 

Death delivers us into the hands of the Eternal Judge, 
and, standing before his awful tribunal, we shall clearly see 
what temporal things have been, and what they should 
have been, to us. 

At the shore of Eternity, — together with all earthly 
things, — we had to leave the frail bark which bore us over 
the ocean of life : our corrupt body. 

There fell from our eyes, as it were, scales. (Acts 9 : 
18.) Far behind us, lay the world ; its siren song no longer 
reached our ears ; the glitter of its gold no longer dazzled 
our eyes ; its delights no longer charmed our senses ; those 
senses were annihilated — There remain to us at the mo- 
ment of death, only God and Eternity. 

Every delusion has ceased. A bright light illumines the 
heart. It now sees what it should have seen long ago. In 
the presence of Truth — God — it must confess all the er- 



— 152 — 



rors of the past ; all its short-comings, whether voluntary 
or involuntary, with all their consequences — obduracy, 
sloth, folly, and indifference ! 

It is not the world with its loose principles that now jud- 
ges you ; your sentence will not be according to its code of 
laws. 

The All-Holy himself and his holy Gospel, — behold the 
standard by which you will now be judged ! 

O most wise Judge ! O most incorruptible Judge ! O 
most powerful Judge ! out of whose hands no one can es- 
cape, — whose sentence no one can evade or reverse' — 
Whither shall I go from the spirit ? or whither shall I flee 
from thy face? (Ps. 138 : 7.) 

Weight and balance are judgments of the Lord : and his 
work all the weights of the bags (Prov. 16 : ii^ ; And all 
things that are done, God will bring into judgment for 
every error, whether it be good or evil. (Eccles. 12 : 14.) 

My young friend, if at this moment, God should call you 
before his judgment-seat, what would be the consequence ? 
AVould the issue be favorable to you ? 

What faults would you have to deplore most bitterly? 

What self-deception would cause you the heaviest re- 
sponsibility ? 

What use have you made or the creatures around you ? 
of riches and goods, food and drink, rest and recreation ? 
of health and bodily strength ? of your young body and 
youthful members ? of your senses ? of your talents, 
your memory, imagination, intellect, and free will ? 

Would you dare to make your youth an excuse for your 
sins ? 

It is true, you are young, — but, just on that account, you 
are nearer to the well-spring of Truth, to the fountain of 
Life — to the starting-point of the journey. 

You are young — but reason and faith speak also to you, 



— 153— 



young man, — self-observation and experience can, should, 
and do teach you the true value of creatures, that they were 
only made to lead you to the Creator. 

Be wise in time. If once the balance of evil descends, 
and you are found wanting, — ah ! then, it will be too late ! 
Should you, then, shed torrents of tears, it will be in vain ; 
they cannot soften the heart of the infinitely Just, who now 
owes justice to himself. Your tears will fall without effect 
upon the burning heat of the eternal flames which, already, 
burst forth from the infernal abyss to devour you ! 



46. 

THE WORLD. 

" Reliction clean and undcfiled before God the Father is 
this . . . to keep ones self unspotted from this world''' 
(James i : 27.) 

The world is tne congregation of sinners, and of all that 
entices to sin. 

It is the vast majority who cling to this material spl-iere 
with its so-called goods, — who place all their happiness in 
things sensible and visible, and, having no appreciation of, 
or delight in, supernatural things, neglect, and even despise 
them. 

Thus, the world hates poverty, suffering, humiliation ; it 
considers them as dreadful evils to be avoided at every 
cost. 

On the other hand, it strives for riches, prosperity, re- 



—154— 



spect, honor, fame ; these constitute its heaven, to attain 
which no means is disdained. 

The world knows no joy, but that which is obtained 
through the senses and corrupt nature. 

The world knows no honors but those of title, office, dig- 
nity, or the respect of men. 

The world knows no goods but those which shine and glit- 
ter, which can be purchased for dollars and cents. 

The world means the things of time as opposed to the 
things of eternity. 

The world lives only in the present, and excludes all 
thought of the future. 

The world, therefore, is the adversary of Christ. 

It is the enduring worship of self, of nature, of matter, — 
of time, with its priests, worshippers, altars, victims, and sac- 
rifices. 

No wonder, that it is said of this world : it is seated m 
wickedness, (i. John 5 : 19.) 

No wonder, that it is cursed, and that we are innumerable 
times warned against it. 

I pray not for the world, says jesus, but for them whom 
thou hast given me ; because tliey are thine. (John 17 : 9.) 
And : Have confidence, I have overcome the world. (John 
16 : 33O 

Love not the world, nor the things which are in the world. 
If any man love the world, the charity of the Father is 
not in him. (i. John 2 : 15.) 

Know you not, that the friendship of this world is the en- 
emy of God ? AVhosoever, therefore, will be a friend of this 
world, becometh an enemy of God. (James 4 : 4.) 

Q, be not conformed to this world ! (Rom. 12 : 2.) The 
world passeth away, and the concupiscence thereof. But he 
that doeth the will of God, abideth for ever. (John 2 : 17.) 

P.eligion pure and unspotted with God and the Father 



is this : To visit the fatherless and widows in their tribu- 
lation, and to keep one's self undefiled from this world. 
(Jaraes i : 27.) 

Whatever is born of God, overcometh the world : and 
this is the victory which overcometh the world, our faith, 
(i. John 5 : 4.) 

In the early ages of Christianity, when the lines of sep- 
aration were more sharply drawn, it was not difficult to 
distinguish the children of this world from the children of 
God. But now, in the universal medley and state of te- 
pidity, a new world is formed even among Christians them- 
selves, and it is extremely difficult to detect evil, and brave- 
ly avoid it. 

The service of God and of Mammon are confusingly 
blended. The seed of the Gospel is sown more circum- 
spectly ; the poisonous cockle of unbelief is more sedulously 
concealed by fallacious arguments and sophistical reason- 
ing. 

One is in constant danger of becoming insidiously, by 
degrees — as it were, almost unconsciously — a deserter from 
the True Fold. To attempt to unite incompatible prin- 
ciples, or to reconcile those which are irreconcilable, is to 
become a traitor to the Gospel. 

There is, then, only one means of safety : a decided, 
absolute rupture with the world. Yes, the heart, the 
mind, the will, must break off for ever with it. There must 
be open enmity — a declaration of war, a total separation, — 
that we may not be condemned with this world, (i. Cor. 11 : 
32.) 

The world must be crucified to us. (Gal. 6 : 14.) We 
must regard the world as a miserable criminal, deserving 
of the ignominious death of the cross. The very sight of it 
must be hateful to us ; we must abhor all connection with 
it, renounce all share in its works. We must not, we will 



not, have anything more to do with it. Begone, Satan } 
(Matt. 4 : lo), thou tempter, thou murderer from the begin- 
ning ! (John 8 : 44.) 

Yes, let the world be crucified to me ; it has crucified 
my Lord and Saviour, because he condemned its principles, 
its mode of action, and convinced it of untruth and in- 
justice ; because he restrained its influence. It still cru- 
cifies him, mocks and persecutes him, and all who adhere 
to him. 

Do you wish to know the world ? Take the Gospel of 
Jesus in one hand, and that of the world in the other ; 
compare principle with principle, counsel with counsel, 
fact with fact. 

Who is right ? 

If he is right, who is the Way, and the Truth, and the 
Life (John 14 ; 6) ; whose only desire is the glory of God 
and the salvation of man ; who came to re-establish all 
things, (Ephes I : 10) — why do you carry water upon both 
shoulders ? Why do you waver and vacillate ? If the Lord 
be God, follow him ; but if Baal, then follow him. (3. Kings 
18 : 21.) Half-heartedness is nothing less than deser- 
tion and treachery. 

My dear young friend, learn to know this wicked world ; 
for its great and manifold dangers threaten your native 
simplicity. Learn to know it ; for, once falling into its 
clutches, if you are so fortunate as to ever again escape 
therefrom, it can only be with cruel wounds ; the teeth 
thereof are the teeth of a lion, killing the soul of men. 
(Ecclus. 21 : 3.) 

Yes, it is a wicked world — wicked in its dealings, wicked 
in its selfishness, wicked in its designs upon you. 

It is toolish — notwithstanding all the reason and intelli- 
gence upon which it unceasingly prides itself. Is it not 
the height ot folly to affirm, teach, and do the very op- 



— 157 



posite of that whicli was affirmed, taught, and done by the 
uncreated Wisdom, tlie only-begotten Son of God ? 

The world is wicked. It is a cheat and an impostor. 
It has nothing — yet it promises everything. What, after 
all, does it offer us ? Nothing intrinsically good. Riches, 
honors, and pleasures, — what are they, but dangerous 
goods that fail to satisfy. It gives a scorpion instead of an 
egg, a serpent instead of a fish, a stone instead of bread. 
(Luke IT : ii, 12.) 

It is a traitor. It robs others in order to enrich you ; 
and, again, according to its caprice, robs you, in your turn, to 
enrich others. And then — at the hour of death? Then, 
it turns its back upon you. giving you over to your suf- 
ferings, to your death-agony, leaving you in the hands of 
eternal justice. Look thou to it ! (Matt 27 : 4), it mali- 
ciously cries out, while it flies from yon, surrendering you 
to eternal torments ; and then it goes its riotous way in 
quest of fresh victims. 

Can I say, after this, that the world is not a cruel tyrant ? 
Arbitrary, domineering, it demands unquestioning faith, 
absolute surrender, blind obedience. Does it not threaten ? 
Does it not punish ? Does it not employ poison, and the 
dagger ? 

It is a murderer. Here below, it wounds the breast of its 
follower with the viper stings of remorse, while in the life 
to come — ask the damned, who it was that first enticed 
them to the brink of the precipice, and then, in cold blood, 
pushed them over into the bottomless abyss ! 

From the heavens above, and from hell below, resounds 
a curse against the world. 

O fly from it, guard yourself against its allurements ! 
Rest content to be condemned, mocked, persecuted by it 
rather than fall into its embraces. 

And, if it will not leave you in peace, then, drive it away 



^ 158 - 

forcibly — persecute it. Do you know what is intolerable 
to it ? The Cross. 



47. 

THE HOUR OF DEATH. 

'*6^ death, Jwiu bitiei- is the remembrance of thee to a man that 
hath peace in his possessions ^ (Ecclus. 41 : i.) 

Tome, also, will come that last hour, the end of my life. 
Stretched upon a bed of pain, surrounded by weeping 
relatives and lamenting friends, I will tremblingly await its 
approach. 

The dread Visitor is already announced ; the Body of 
the Lord has been administered as my Viaticum on the fear- 
ful journey to eternity ; the holy oil has anointed me for 
the last, decisive combat. 

Farewell, all you who, here below, were so near and dear 
to me ! The last hour approaches ! All the members of 
the body grow cold. The breath comes with difficulty. 
The strength fails ; and yet, the body is reluctant to part 
company with the soul, without whom it will sink into a 
lifeless mass of corruption. A fierce struggle ensues. The 
death-sweat moistens the brow,— the last tear flows from 
the hollow eye. 

At this moment, a struggle of a different kind is taking 
place, of which the soul only is conscious. She wages a last, 
decisive combat with that great Enemy who has so often 
before, daring life, assaulted her, and contended for her 
possession. 



— 159 — 



P'rightful pictures pass in review before her astonished 
eyes. Like a smothering burden, the remembrance of a 
guilty life weighs upon the panting heart. 

So many years ! So mnch iniquity ! So little good ! 
Innocence early lost — misspent youth — neglected duties 
— scandal given ! 

And the artful tempter, — he, who formerly made light of 
grievous transgressions, — now brings them in a mass before 
the soul, filling her with thoughts of distrust and despair ! 

It is true, that the priest of God whispers consoling words, 
which fall like balm upon the tortured heart. The look 
which the fast-closing eye directs to the crucifix, discovers, 
indeed, the features of a merciful Saviour ; but neverthe- 
less — this is the hour of the power of darkness (Luke 22 : 
53) ; and for this last hour the prince of darkness has long 
waited. 

Depart, then, O Christian soul, out of this miserable 
world, in the name of God the Father Almighty, who cre- 
ated thee ; in the name of Jesus Christ, the Son of the liv- 
ing God, who suffered for thee ; in the name of the Holy 
Ghost, who sanctified thee ; in the name of the Angels, 
Archangels, Thrones, Dominations, Cherubim, and Sera- 
phim ; in the name of the Patriarchs and Prophets, in the 
name of the holy Apostles and Evangelists, of tlie holy 
Martyrs and Confessors, of the holy Monks and Hermits, 
of tlie holy Virgins, and of all the Saints of God ! Let 
thy place be, this day, in peace, and thy abode in holy 
Sion ! 

The death-rattle grows more violent, — the tongue refu- 
ses its service — the mind is confused — the eye glazed. The 
outside world is receding — vanishing. One moment more, 
— and it will lie far behind me ! 

Farewell, possessions, money, goods, valuables, on whicii 
my heart was set ; — you cannot be my attendants now ! 



0 death, how bitter is the remembrance of thee to a 
man that hath peace in his possessions ; to a man that is at 
rest, and whose ways are prosperous in all things, and 
that is yet able to eat meat. (Ecclus. 41 : i, 2.) 

1 am dying. — I am dead. 

There, lies my body — 'Cold, stiff, ugly ; they dress it spar- 
ingly, and hastily carry it out of the house. They cast it 
into the grave, where it at once becomes the food of 
worms. 

My name is already forgotten upon earth ; the tears of 
the mourners are soon dried ; my estate is divided among 
my heirs. O vanity of vanities, and all is vanity ! (Eccles. 
I : 2.) 

In the gloomy grave, I have prepared a narrow bed : I 
have said to rottenness : Thou art my father ; to worms, 
you are my mother, and my sister. (Job 17 : 14.) 

I promised myself a long life, and behold, I have already 
entered the portals of eternity. Whilst I was yet but be- 
ginning, he cut me off. (Is. 38 : 12.) 

O death, thy sentence is welcome ! Thou teachest us 
to judge rationally. Thou raakest known to us the value 
of all earthlv things, which cannot go with us beyond the 
grave. 

Thou dost forcibly show us the better ana nobler part 
of us,- — the soul, — which can never die, — which is not 
buried in the earth, and which shall never see corruption, | 

Thou curest us of all inordinate attachments to creat- 
ures and earthly things. Thou strippest us of riches, hon- 
ors, prosperity, and enjoyment. 

Since you must part with them in the end, why rivet 
chains, whose breaking will cost you so much pain and 
suffering ? 

Thou admonisliest us, O death, to be watchful ; for thou 
\Yik come as a thief in the ni^ht, to snatch a>Yay thy 



— t6i — 



victim, by the divine decree. — without regard to age, sex, 
condition, or rank. 

O death, thy sentence is welcome ! Thou showest to 
the sufferer, to the man of sacrifices and renunciation, the 
end of his trials, and the beginning of his reward. O, wel- 
come death ! 0 port of rest ! Triumphal gate, threshold 
of happiness, redeemer, saviour ! 

Thou puttest an end to every temptation, and to the 
danger of again offending God. 

Thou leadest us from this valley of tears, to Jesus and 
his Saints. Thou refreshest the weary wanderer of earth, 
and crownest his efforts ; thou dost people heaven with 
Saints, and leadest princes to their appointed thrones ! 

O youth, you have no cause to fear death. Only lead a 
pure life, and preserve your innocence, — and your death 
will be but a passage to a better life. Precious in the 
sight of the Lord is the death of his Saints. (Ps. 115 : 15.) 



48. 

CHRIST— THE SAINTS— THE WORLD. 

'''Now is t/ie judcTDieiit of the world : now shall iJie pj'ince of 
this world he cast out''' (John 12 : 31.) 

The testimony of him who knows the truth, and is will- 
ing to speak the truth, not only deserves credit, but is also 
indisputable. 

Such testimony becomes more and more credible in pro- 
portion to the witness's intelligence, sincerity, and incor- 
ruptibility 



162 — 

What, then, are we to think of the testimony of Christ 
and of his Saints ? 

If I do judge, says Jesus, my judgment is true. (John 8 : 

16.) 

It must be — it is, indeed, O my Saviour ! for thou art 
Christ, the Son of the living God. (Matt. 16 : 16.) 

Thou art co-existent with the Father, from eternity ; 
tliou sharest with him his power and majesty, as well as his 
wisdom and truth ! 

Whatever the Father knows, that, also, thou knowest. 
From this divine knowledge, thou hast drawn the treasure 
of doctrine, which thou hast communicated to the world ; 
and according to this divine science, thou hast left thy life 
as a model to all men. 

If I do judge, my judgment is true, because I am not 
alone, but I and the Father that sent me. (John 8 : 16.) 

1 and the Father are one. (John 10 : 30.) 

Yes, O Lord ! my God ! thy testimonies are become 
exceedingly credible. (Ps. 92 : 5.) That which thou ap- 
provest is good ; that which thou condemnest, is worthy of 
condemnation. 

The Saints, obviously, are those who come nearest' to 
Christ, by the adoption of his principles, and the imitation 
of his example. 

Instructed by his Gospel, educated in his school, nour- 
ished by his Spirit^ guided and aided by his grace, — they are 
indelibly stamped with the image of tlie Holy of Holies. 
As he judged, they judged ; as he approved or condemned, 
they approved or condemned. 

They lived, not they, but Christ lived in them. (Gal. 

2 . 20.) 

No wonder, that the world was to them, what it was to 
Clirist , that they despised it, and trampled it underfoot. 
Once recognizing the only way of true greatness, they 



mounted by it to the only true heroism of a total detach- 
ment from all things. 

What was the world to Christ ? 

Now, this is the judgment of the world, says he ; now, 
shall the prince of this world be cast out (John 12 : 31) ; 
now, will his plots be discovered ; now, will he be un- 
masked ; now, will our warfare begin against him. 

Can that be good, against which Christ takes the fi^ld 
and declares war ? 

The principles of Christ are diametrically opposed to 
those of the world ; and by enforcing them, he condemns 
the world, and brands it as an abyss of error and corrup- 
tion. 

The world says : Blessed are the rich ; for they need 
not deny themselves anything, and may already enjoy 
their heaven, here below. 

Jesus says : Blessed are the poor in spirit, for theirs is 
the kingdom of heaven. (Matt. 5:3.) 

The world says : Blessed are they who can take revenge ; 
for they vindicate their honor, and gratify their resentful 
feelings. 

Jesus says : Blessed are tne meek : for they shall pos- 
sess the land. (Matt. 5 : 4.) 

The world says : Blessed are they who know nothing of 
sorrow and suffering, of labor and disappointment ; for this 
is man's comfort upon earth — to be merry and see good 
days. 

Jesus says : Blessed are they that mourn, for they shall 
be comforted. (Matt. 5 : 5.) 

The world says : Blessed are they who live in luxury and 
abundance, — who eat rich viands and drink costly wines. 

Jesus says : Blessed are they who hunger and thirst af- 
ter justice, for they shall have their fill. (Matt. 5 : 6.) 

The world says : Blessed are they who know how to help 



— i54 — 



themselves ; charity begins at home : let the poor and the 
miserable take care of themselves. 

Jesus says : Blessed are the merciful, for they shall ob- 
tain mercy. (Matt. 5 : 7.) 

The world says : Blessed are they who follow their car- 
nal lusts in all things. Let us have plenty of sensual en- 
joyments and gratifications — though the soul should per- 
ish. 

Jesus says : Blessed are the clean of heart, for they shall 
see God. (Matt. 5:8.) 

The world says : Blessed are they who insist upon their 
rights even to the extreme of violence ; to relinquish them 
is a disgrace and a loss, and gives our neighbor the advan- 
tage over us. 

Jesus says : Blessed are the peace-makers, for they shall 
be called the children of God. (Matt. 5 : 9.) 

The world says : Blessed are you when men bear you 
up in their hands, caress, flatter, and favor you ; for 
thus, you walk in pleasant paths, and pass quiet days. Bless- 
ed are you when men esteem you highly, when they praise 
you, and load you with honors. Worthy of benediction 
that you are, you have reached the summit of earthly hap- 
piness. Rejoice, and be glad, and enjoy yourselves to your 
heart's content. 

Jesus says : Blessed are they that suffer persecution for 
justice' sake : for theirs is the kingdom of heaven. Blessed 
are ye when they shall revile you, and persecute you, and 
shall say all manner of evil against you falsely, for my 
sake : rejoice, and be exceeding glad, because your reward 
is very great in heaven. (Matt. 5 : 10-12.) 

Not only in principles, but in action, has Jesus shown 
nis antagonism to the world ; all his footsteps point the other 
way. 

Go to Bethlehem and contemplate the Crib ; — journey 



- i65 - 



into Egypt — tarry at Nazareth — wander through Judea — 
betake yourself to Gethsemane — ascend Mount Calvary : — 
do you not every where meet a lowly Jesus, an abject Jesus, 
a suffering Jesus ? Poor, humiliated, suffering, of his own 
free choice ' 

What value did Jesus place upon comforts, riches^ hon- 
ors, and prosperity — upon goods, which the world exalts 
above the stars ; for which it hoarsely clamors, untiringly 
labors ; which it breathlessly pursues, and fights for, to the 
death ? To acquire which, no road is too long, no path 
too steep, no exertion too great, no risk too daring, no 
means too wicked 

The whole life of Christ, from the Crib to the Cross, con- 
vinces the world of sin, and of justice, and of judg- 
ment (John i6 : 8) ; and this accusation and condemna- 
tion will last as long as the doctrine of Jesus endures, and 
his holy example finds imitators among men. 

And — O, the power of that divine example ! — a' great 
cloud of witnesses (Hebr. 12 : i) overshadows the earth ; 
and from it, stream forth Apostles and Martyrs, Con- 
fessors and Virgins, far above the delusions and de- 
ceits of a benighted world. From this cloud, thunders 
forth the judgment already so solemnly and emphatically 
pronounced by Christ, the echo of which shall resound 
through the centuries — until the end of time ! 

On the last great Day, — the day of truth and testi- 
mony, — the judgment pronounced by Christ, long ago, shall 
be confirmed and ratified by the assembled heavens, by 
tlie Angels and the Elect. All falsehood will be at an 
end — truth, alone, remain triumphant. 

She is fallen, she is fallen, that great Babylon, which 
made all nations drink of the wine of tlie wra^^-" of her 
toriiication. (Apoc. 14 : 8.) 

Let not, then, the delusive glitter of the world tempt 



— i66 — 



you, my dear voung friend. Let faith enlighten your eyes, 
and the beams of eternity penetrate the darkness of this 
nether world. 

Let your judgment be always in accord with that of 
Christ. Through him, who is the light of the world (John 
8 : 12), may you be enlightened ! Believe him, upon his 
word ; he knows the truth ; he will not, and cannot, keep 
it from you. 

The world is deluded ; it pursues deceit, and seeks to 
spread abroad the snares of error, in order to hide its own 
hollowness. It has especial designs upon the young ; its 
most earnest desire is to surprise them, entice them, and 
drag them down to ruin. Inexperience aids it ; suscepti- 
bility, curiosity, the ardent mind, the thirsting heart — all 
these are so many avenues by which its spirit finds en- 
trance, and holds possession. 

Beware, lest, perhaps, your heart be deceived, and you 
depart from the Lord. (Deur. 11 : 16.) 

He that bewareth of the snares, shall be secure. (Prov. 

1.-15.) 

Be of the number of those that use this world as if they 
used it not. (i. Cor. 7 : 31.) 



49. 

SPIRITUAL BLINDNESS. 

'"''Son of man, dig m the wall : ... go a?id see the wicked 
abominations.'' (Ezech. 8 : 8, 9.) 

The spiritual eye, no less than the corporal one, may be 
purposely closed, or blinded. 

We may fail to see what would be for our salvation, or 



" i67 - 



for the amendment of life ; we may be blind to ourselves 
remain to ourselves, a dark and puzzling enigma. 

This spiritual blindness is far more serious in its con- 
sequences than corporal blindness. 

I do not know myself — therefore, I am apt to overesti- 
mate myself. 

I do not know myself, — consequently, I do not know 
from what quarter danger threatens rae^ — what is to be re- 
moved — what is to be amended. 

This blindness is carefully fostered by Satan. He labors 
zealously to make us strangers in the dwellings of our own 
hearts. Now, he makes use of external distractions, of 
business, of pleasures, in order to divert our attention from 
ourselves ; again, he arouses self-love, to which nothing is 
more disagreeable than to discover the meanness of our 
inner nature ; or, he makes use of false friends, who flatter 
uSj who envelop us in clouds of incense, so that we can no 
longer distinguish our true selves. 

From this, it is evident, how dangerous spiritual blind- 
ness is. It promotes the ruin of the soul ; hence it is caused 
and nourished by Satan. 

In effect, if I do not know myself, I may suddenly meet 
the fate of a careless dweller in a tottering house, who finds 
his grave under its ruins, because he did not know that 
the foundations were undermined. 

It may happen to me as to the incautious sailor, who 
knows not of a leak in his boat, till he sees it founder at 
sea. 

At least, it may be with me as with the conceited artist, 
who despises every instruction, scoffs at just criticism, and 
refuses to study a perfect model, lest he be made aware of 
his deficiencies and bungling work. 

Truly, if you do not know what, and how much, are want- 
ing to you, all effort and emulation are impossible. 



- i68 - 



It may be more comfortable to remain in ignorance— 
but then, the responsibility ? 

Why has God given us such an abundance of natural and 
supernatural light, with the consoling promise always to 
give more for the asking — if not, in order that we know 
what is wanting to us ? (Ps. 38 : 5.) 

Why, then, do you examine your conscience so hurriedly, 
so superficially, when you prepare for confession ? 

Why do you seldom, or never, make serious account of 
a misspent day ? 

Why, in the whole course of the year, do you scarcely 
spend one quarter of an hour in spiritual retreat, searching 
into your passions, their growth or their decrease, their 
combination, and ruinous effect upon the soul? 

How many possess the most intimate knowledge of oth- 
ers, — know, at least, enough to speak and judge of their cha- 
racter, manners, and actions ; yet, to themselves, are as a 
veiled picture, of which they have scarcely any idea. 

Is not this shameful? You hypocrites, you know how to 
discern the face of the heavens, and of the earth (Luke 12 : 
56) ; yet, you know not how matters stand with your own 
souls ! 

And again: What is it that makes us hard and unfeeling to- 
w^ards our fellow-men ? This overweening estimation of 
ourselves, — this self-love. From this, originate rash judg- 
ments, bitterness, false zeal, hatred. Why seest thou the 
mote that is in thy brother's eye : and seest not the beam that 
is in thy own eye ? (]Matt. 7:3.) 

Even the pagan philosophers made self-knowledge the 
highest point of wisdom, recommended it highly, and gave 
lessons as to the modes of practising it. 

And shall we, to whom revelation and grace are a guide and 
a light, be surpassed by the heathen in that most useful science 
of self-examination and self-knowledge ? 



169 



My dear young friend, you may be a hard student. You 
have devoted years to acquiring knowledge, and, perhaps, ex- 
pect to devote thereto the greater part of your future life. 
But, having all knowledge, save that of yourself, you are 
the most ignorant of men. 

What does it profit you to possess all imaginable wisdom, 
if you are not wise to yourself.^ 

There are only two real sciences for a Christian : The 
knowledge of God, and the knowledge of one's self. 

Lord, that I might know Thee — that 1 might know 
myself ! (St. Augustine.) 

The knowledge of God produces fear, love, and fervor. 

The knowledge of myself causes a salutary shame, humil- 
ity, and zeal. 

Self-knowledge is essentially necessary to the yonng. 

In youth, the passions develop themselves ; and it is of 
the utmost importance to resist them in their very beginning. 
To this end, it is necessary for me to know my ruling pas- 
sions, and to what an extent they influence my character ; 
and this knowledge can only be obtained by self-examina- 
tion. 

Satan, on his side, is never more active than when he per- 
ceives a new passion springing up in our hearts ; he incites it 
to rebel, he nourishes it, supplies it with arms and ammuni- 
tion. If we are not constantly on our guard, this important 
time will be overlooked, and the evil will take firm hold of 
our hearts, before we suspect its approach. 

Son of man, dig in the wall : . . . go in, and see the 
wicked abominations which they commit here. (Ezech. 8 : 
8, 9 ) 

Yes, penetrate through the thick barrier of that volun- 
tary blindness which veils you from yourself. Be no longer 
a mystery to yourself. 

If you honestly purpose to decline from evil and to do 



good, you must know yourself. Aimless efforts are useless 
ones ; and, only through a knowledge of yourself, can you 
know where to aim. 

A blind young man — what a heart-rending, pitiable sight ! 
Never to behold the glorious sunlight ; never to rejoice in 
the beauties of nature ; never to revel in the sight of the 
azure vault of heaven, or in the verdure of the fields ; — and 
all this, at an age when life wells forth so richly, bubbles 
forth, as it were, from every pore ! 

A blind youth, who sees not God, sees not himself ! De- 
barred of access to the light of salutary knowledge ! 

O Lord, my God, enlighten my eye, that I may never 
sleep in death. (Ps. 12 : 3, 4.) O Lord, my God, enlighten 
my darkness ! (Ps. 17 : 29.) Tear away the deceitful veil of 
self-love, the bandage of cowardice, which will not suffer 
the soul to see, lest she should be compelled to act. 

Why wait, until the dazzling light of a dawning eternity 
shall dispel my voluntary darkness, and affright me with its 
cruel disclosures ? 



O cJiildren^ ho7U lo?ig ivill you love childisJmess 



The will is the most precious gift with which our bounti- 
ful Creator has endowed the soul of man. It is the sub- 
lime prerogative, whereby — according to our own good 
pleasure — we decide for, or against, a certain course. 



50. 



WEAKNESS OF THE WILL. 




The will is enlightened by the understanding. This 
torch of knowledge shows us the good which is to be em- 
braced, making it shine forth in all its heaven-born beauty ; 
but it also discloses the evil in its native and infernal de- 
formity. 

The will, in common with all the other faculties of the soul, 
is capable of development and perfection, as well as of ne- 
glect and perversion. 

There are those who seem almost devoid of will, except 
for the natural and the sensual. That which flatters corrupt 
nature, that which pleases, delights, is agreeable, — that they 
will. 

But this is not so much will, as natural instinct ; for the 
real will always acts in union with knowledge, and de- 
termines itself thereby, 

Again : there are men of exceedingly weak will. These 
are capable only of the immediately-tangible, of the com- 
monest, most ordinary, and least difficult, attainments. 

These may be called children, rather than men, since 
they are incapable of the morally-difficult, of real manly 
efforts and perseverance. 

They waver to and fro ; they oscillate between good and 
bad, only sipping the good. The surface is their favorite 
element ; nothing that amounts to anything is accomplished, 
nothing of any importance carried out. 

Of such, it is truly said : O children, how long will you 
love childislmess ? (Prov. i : 22.) Let us, henceforth, be 
no more children, tossed to and fro, and carried about with 
every wind of doctrine. (Ephes, 4 : 14.) 

And there are legions of such children even among 
those who, in the material order, accomplish really great 
things. 

If there be question of research, discovery, invention, me- 
chanical skill, and outward activity, — of the prosecution of 



— I72-- 



ambitious and avaricious plans — Ihey resemble victorious 
generals, to whom no fortress is impregnable, no hostile 
weapon too destructive, no opposition too obstinate. 

But — alas ! for these children in the spiritual warfare ! 
O, the cowards ! for long years, they have not gained a sin- 
gle victory over their own hearts ! 

The least difficulty alarms them ; the least effort ex- 
hausts. A shallow pit, a hay mound, is sufficient to stop 
these heroes. The most contemptible enemy puts these 
children to an ignominious flight. O pitiable state ! How 
ridiculous appears this interior littleness, when associated 
with an (apparently) exterior greatness. 

There, goes a young man who carries his head very high ! 
He thinks he is witty, cultured, respectable, handsome, 
honorable. Full of himself, vain, self-willed, haughty, dom- 
ineering, arbitrary, untractable, inaccessible, he feeds him- 
self at present with an imaginary greatness, and dreams 
of still greater things in the future ; but oh ! — look into his 
heart ! What do you find there ? Defeat upon defeat, igno- 
miny upon ignominy, slavery, misery, meanness, loss — per- 
haps, even of manhood ! 

He broods over magnificent plans. The existing order 
of things does not suit him, — he censures everything ; every 
where he sees faults, defects, much-needed reforms. Thus 
and so, should it be ; thus and so, it must become. But 
he does not raise a hand to set his own interior in order. 
Therein, he checks no abuse ; therein, rebellion flourishes 
luxuriantly ; the throne is tottering, and savage hordes 
usurp the government. 

Young man, that, only, is a proper will which undertakes 
and accomplishes morally great, morally difficult things. 

So noble a faculty is given man only for tlie attainment ot 
his ultimate end. 

If the understanding says : There, is a fault ; here, is the 



— 173 — 

sore spot of the heart, — the will should reply : It must be 
remedied in such and such a manner. And whilst saying it, 
the will must put its strength to the work. 

Behold, how it copes with impediments ! Difficulties are 
not wanting. 

Perhaps, it is driven back a hundred times, only to return 
a hundred times to the attack. And with the battle-cry : 

God wills it, and I will it !" — it plants the victorious ban- 
ner upon the conquered heights. 

Moreover, instead of resting idly on its laurels, it arms 
itself with new impetuosity, hastening from fort to fort, from 
camp to camp ; and, having taken all the strongholds of the 
rebellious passions, (of course, at the price of sweat and 
blood,) it proceeds, by vigilance and continual struggle, to 
keep what it has acquired, to put it in security — to rule, 
order, and govern, the conquered territory. 

O all-powerful will of youth ! If the freshness, the activ- 
ity, the whole-heartedness of his age, but animate the young 
man's noble will, nothing is able to resist him, not even the 
most inveterate vice, nor the most difficult practice of vir- 
tue. 

I will !" he says, — and, as the walls of Jericho were pros- 
trated by the shrill sound of Josua's trumpets, so, all ob- 
stacles give way before this hero full of faith and activity. 

A thing is no sooner willed, than the hand grasps the cov- 
eted boon ; he holds it fast ; he guards, and makes good use 
of it. 

Without an active, persevering will, the young man is 
like a slender reed whicli a sudden wind bends, tosses, and 
breaks, whilst the tops of the sturdy young oak reach heav- 
enward. 

Young man, in vain, you lay the blame on your natural 
disposition ; in vain, you accuse the vehemence of your pas- 
sions ; you can will, and where there is a will, there is a way. 



To the omnipotence of your will, everything yields ; through 
it, you are either an annihilator or creator. 

Say then once and resolutely : I will. 

And since true strength of will consists of two things, an 
idea and a sentiment, — a clear, comprehensive, active, pow- 
erful thought, and a strong, overruling sentiment, — take 
from the rich treasury of your holy faith, from the inexhaust- 
ible storehouse of your heaven-born religion, such a power- 
ful thought, such an inspiring sentiment. 



51. 

THOUGHTLESSNESS. 

" With desolation is all the land made desolate : because 
there is none that consider eth in the heart.'''' (Jer. 12 : 11.) 

My son, how comes it, that, as yet, there is so little light 
in you, and that your will is capable of so little ? 

Is it not owing to your youthful levity, which seeks to 
avoid every serious thought, and every thoroughgoing 
resolution ? 

Why is my revealed Word a sealed book to you ? Why 
do the great truths of salvation so seldom penetrate your 
heart, or find a resting-place therein ? 

Again and again, you cast yourself into the whirl- 
pool of worldly distractions ; again and again, you per- 
mit yourselt to become the sport of the stream of every- 
day life. Never a resting-place, never a halt ; no stand- 
still, no reflection. 
' Thus, it is truly impossible that you should hear me^ 



— 175 — 



your Creator, when thousands of creatures buzz around 
you ; for I am not in the wind, nor in the earthquake. 
(3. Kings 19 : 11.) Equally impossible it is, that you 
should see yourself as you are, when your interior, as well 
as your exterior eye is bewildered by objects of every sort. 

And if, once in a while, a wholesome thought, which 
might be fruitful in good results to your poor heart, oc- 
curs to you, you thrust it from you, you suffer it to be 
extinguished, like a lamp without oil. 

Are these reproaches of your Lord and God groundless, 
young man ? 

Truly, thoughtlessness is the especial fault of youth. 
The volatile imagination, the unripe judgment, the readi- 
ness of the senses to receive every impression, the desire 
to plunge as early as possible into the busy throng of life, 
— make reflection tedious, unlovely, and burdensome to 
the young. 

Yet, after all, young people are the very ones who most 
pressingly need a ballast, in order to secure their frail bark 
against thousands of dangers, each one surpassing the 
other. 

You wear yourself out in the service of the world. 
In the vortex of temporal things, you are speedily dashed 
to pieces. 

Heart and soul are wasted away, become dissipated 
through uninterrupted intercourse with creatures, to whom, 
finally' you belong more than to yourself. 

Your thoughts flare aimlessly up, and are scattered, like 
sparks of fire ; one moment, they glimmer ; the next, they 
are lost to sight ; and others succeed them, to be, in turn, 
extinguished. 

Why do you not more frequently turn your thoughts to 
God, and the salvation of your immortal soul ? 

Why do you not, at least occasionally, fix them on those 



V 



— 176 — 

impressive and overwhelming truths of which it is written : 
Remember thy last end, and thou shalt never sin — (Eccles, 
7 : 40)—? 

Why do you so seldom take hold of a book which, con- 
taining good lessons, miglit instruct you in your duties, 
and bring wholesome truths to your mind ? 

O earth, hear the word of the Lord. Thus, saith the 
Lord : Write this man barren, a man that shall not pros- 
per in his days. (Jer. 22 : 29, 30.) 

Without reflection and meditation, my young friend, 
there is no progress or growth in holiness, no proper life 
of the soul, no ripeness of virtue, no perfection. 

Thoughtlessness scatters, destroys with its reckless foot, 
the germs of every good. 

Thoughtlessness overlooks, suffers to glide by, unim- 
proved and unprofitable, the most precious opportunities 
of merit and reward. 

Thoughtlessness is deaf ; it pays no attention to the 
warnings of conscience ; it ridicules admonitions, jests at 
threats, misunderstands the call and time of grace. 

A wise man feareth, and declineth from evil : the fool 
leapeth over, and is confident. (Prov. 14 : j6.) 

Thoughtlessness rushes to the brink of the precipice, and 
if it fall not every time into the abyss, it is owing only 
to a special, undeserved providence. 

Do you, also, wisli to be numbered among those un- 
happy fools who are blind to their sublime destiny— to the 
great importance of life, the weighty issues of eternity 
which lie in their hands ? 

How is it that you have time for everything, except for 
yourself and your immortal soul — for becoming somewhat 
conscious of yourself and ordering with due deliberation 
the state of your interior ? This is the most important affair 
you can engage in. 



— 177 — 



52. 

THE PASSIONS. 

^^Go not after thy lusts ^ hit turn aivay from thy own will'' 
(Ecclus. i8 : 30.) 

The passions are the motions of our appetites, by which, 
through the representations of the imagination, and the sym- 
pathy of the senses, man is drawn towards a good, or from 
an evil. 

These appetites, since they concern only the body, are 
solicitous chiefly for its preservation and gratification. 

Love, desire, joy, hatred, aversion, sadness, grief, anger, 
temerity, fear, hope, despair, with their various gradations, 
strive for a so-called good, or struggle against a so-called 
evil, with greater or less violence, according to the liveli- 
ness of the representation, or the impressions received. 

Human passions when bridled and ruled by reason, are 
by no means bad in themselves ; on the contrary, as ex- 
traordinary powers of our nature employed on extraordi- 
p.ary occasions, they may be very helpful to us in attaining 
some very difficult good, or averting some tremendous ap- 
proaching evil. 

But since, in consequence of the sin of our first parents, 
these powers also have been vitiated ; since the darkened 
understanding and the weakened will materially facilitate 
their excesses, they are the chief promoters of bad morals^ 
the abundant sources of disorder and sin, 



~ 178 - 



They mainly serve the world and Satan ; and if, more- 
over, through defective or misdirected education, bad sur- 
roundings, or untoward circum.stances, these passions have 
grown in strength, while the temper and tendenc}^ of the 
mind afford them support and nourishment, there is no 
moral corruption into which they are not capable of lead- 
ing man. 

Truly, a heavy yoke is upon the children of Adam, from 
the day of their coming out of their mother's womb, until 
thedayof their burial into the mother of all. (Ecclus. 40 : i.) 

Indeed, the corruptible body is a load upon the soul 
Wisd. 9 ; 15); and : I see another law in my members, fight- 
ing against the law of my mind. (Rom. 7 : 33.) 

To bridle these passions is the task of life. 

Our labor must be to see that they do not rise at wrong 
times, fasten upon bad objects, or overstep the limits of 
prudence and wisdom, even in lawful things. 

The life of man upon earth is a warfare. (Job 7 : i.) 

The necessity of this warfare is self-evident. 

If only one of these passions existed in man, prayer, 
vigilance, combat, would be necessary — indispensable. 
And now, there are so many of them, which, like savage 
beasts, struggle for our possession. 

Without this bridling of the passions, man is no longer 
man. 

Without this taming of the passions, there is no true 
peace of heart, no repose, no harmony of the soul. 

Without this bridling of the passions, there is no moral 
resemblance of the soul to God, no perception of higher 
things, no truly fruitful will. 

Therefore, the Almighty, in such an emphatic manner, 
tells us : Go not after thy lust?, but turn away from thy own 
will. (Ecclus. 18 : 30.) Tlie lust thereof shall be under thee, 
^yid thou shalt have dominion over it. (Gen, 4 : 7.) 



— 179 



And this warfare must extend to each one of your pas- 
sions. 

Each individual passion resembles a tiny spark of fire, 
which, if neglected or unguarded, is capable of changing 
the grandest palace into a heap of ruins, and of leveling to 
the ground, reducing to a desert, the most beautiful and pop- 
ulous cities of the earth. 

Each individual passion resembles a snowflake which 
goes to make tlie avalanche. Descending from the moun- 
tain-top, growing as it rolls, the mighty mass of snow and ice 
rushes down into the fathomless abyss, carrying ruin and de- 
struction in its path. 

Our battle with the passions must last for life. 

I must be a soldier as long as I am a pilgrim on earth. 

As long as I tarry here below, I carry within me the 
fatal spark of evil, which must always be watched, dampened, 
and extinguished. 

Youth, in particular, is the time of warfare against pas- 
sions and perverted inclinations. Youth is the time of their 
development. They seek for objects, they look for confeder- 
ates — the ardor of youth, its instability, volatility, curi- 
osity, inexperience, weakness, — all come to their aid. 

Young man, gird thyself. (Acts 12 : 8.) 

Mighty enemies surround your soul. (Ps. 16 : 9.) Fat 
bulls besiege you. They open their mouths against 
you, as a lion ravening and roaring (Ps. 21 : 13, 14), in 
order to devour you. 

Do not delay. Take up this warfare with courage and 
determination. It is decisive. 

The dwelling of your heart yet belongs to you ; will you 
then permit your enemy to take possession of it ? 

This warfare is easy now — much more so than when your 
passions shall have grown stronger, and fortified themselves 
securely in your heart. 



— i8o — 



Which is easier, — to pull up the young plant, root and 
branch, or to uproot the full-grown tree ? 

Which is more readily overcome, — the weak boy, or the 
strong, robust man ? 

Is it less toil to dam up the shallow little creek, than the 
deep, flowing, wildly-rushing river ? 



53. 

THE PREDOMINANT PASSION. 

^''If ihoii give thy soul her desires^ she will make ihee the 
joy of thy enei7iiesy (Ecclus. i8 : 13.) 

Various passions may struggle in your heart, as warriors 
on a battle-field ; but, in the end, one of them will certain- 
ly outdo the otliers, and strive for absolute dominion. 

Yes, every man has a certain evil inclination, a certain 
predominant passion. 

It is, as it were, the red thread which runs tlirough the 
whole web of life, and gives color to it. 

It is the main-spring which sets a multitude of wheels in 
motion. 

What is your predominant passion ? 
Is it levity, superficiality ? 
Is it slotli, dread of labor and exertion ? 
Is it sensuality, the lust of pleasure, and animal enjoy- 
ment ? 



Is it ambition, vanity, excessive desire of pleasing, human 
respect ? 

s it lukewarmness, coldness towards God and divine 
things ? 

s it envy ? avarice ? anger ? falsehood ? want of charity ? 
the spirit of independence ? of rebellion ? 

Is it despondency, narrow-mindedness, cowardice ? 

You can easily discover your predominant passion, if 
you will only take the trouble to reflect. 

What are the faults which again and again are the sub- 
ject of accusation in your confessions ? What is the name 
of their common source ? 

What fault is that with which you reproach yourself most 
frequently when you examine your conscience (as I hope 
you do) every evening ? 

What is it that most easily excites you ? ihat most fre- 
quently comes before the soul ? that most constantly oc- 
cupies your thoughts ? that others, who know you, unani- 
mously condemn in you ? that, with ever-renewed vitality, 
springs up in your heart, disguised, it may be, under va- 
ious forms, but ever originating from one and tlie same root ? 

To make an assault upon this stronghold, to unceasingly 
fight against your predominant passions, is of paramount 
importance. 

Is it not, in a certain measure, the hot-bed of all dis- 
order, of all sedition in your interior? 

Is it not the centre around which all the morbid matter 
of your sickly heart collects, in order afterwards to break 
out in divers poisonous wounds ? 

If you were master of this passion, the victory over all 
the others, would be not only easier, but also more lasting. 

It would be easier, — for, how can the outworks resist 
him who has succeeded in storming the strong-hold ? 

It would be more lasting, — for, when the chief enemy 



— l82 — 



is beaten, the bond of union is wanting among the con- 
federates, and, with it, the possibility of united action, and 
the earnest renewal of past hostilities. 

Young man, if you allow one predominant passion to 
overcome you, you will soon become the slave of many. 

A passion grows, it increases ; like a poisonous plant, 
it draws to itself all the corruption of your evil nature ; 
it spreads itself, it conceals under its dark, awfully-fruitful 
shadow, a multitude of other noxious plants and parasites ; 
it fosters them, lending them the support of its stem, so 
that they may climb up from this dark and gloomy 
corner, and send forth destructive woes to flood your whole 
heart. 

No, if you give your soul her desires, she will make you 
the joy of your enemies. (Ecclus. i8 : 13.) 

That a man may be thrust into the deepest perdition 
through the indulgence of one passion, is plainly shown in 
the case of Judas, the fallen disciple of Jesus. The in- 
ordinate love of money made him a thief — a traitor to God ; 
a suicide, the most unhappy of men, of whom Jesus him- 
self said : It were better for him if that man had not 
been born. (Matt. 26 : 24.) 

Hence, from this time forward, pay attention to your pre- 
dominant passion. 

Watch carefully over it. Search for it diligently in your 
examinations of conscience, and in your preparations 
for confession. Be ever attentive to it. Notice care- 
fully its growth, and its concatenation witli tlie other 
passions. Oppose it by frequently-renewed, firm resolu- 
tions. Ask your spiritual director to suggest to you the 
means of resisting it. 

O, my dear young friend, is not your soul worth this, and 
still greater, care and pain ? 

Is it not easier than, through all eternity, to be forced to 



- i83 - 

cry out incessantly : My uncharitableness, my pride, my 
sensuality, my sloth, my avarice, or my envy, has brought 
me to hell ! 

O understand, ye senseless among the people : and, you 
fools, be wise at last. (Ps. 93 : 8.) 



54. 

AVARICE. 

^''Covetousiiess is the root of all evils." (i, Tim. 6 : 10.) 

Undoubtedly, a young man, because he has not come into 
his estates, and also because of his levity and short-sight- 
edness, which make him, as yet, think little of the future, 
is more inclined to extravagance, than to attachment to 
money and goods 

But, in these days of ours, when there is such an absorb- 
ing passion for money-getting among both great and small, 
and when the perfection of science, and of labor-saving in- 
ventions, feeds the inordinate inclinations of the sensual and 
the ambitious, — the idol of even the young begins to be 
money. Youth, as well as old age, worships the Golden Calf. 

Sad forerunner of an unhappy future ! Dark source of 
many present errors ! 

You begin to place an inordinate value on the goods of 
this world. You esteem as great and happy those who are 
blessed with temporal prosperity ; you become sordid and 
stingy, and are grieved beyond measure at any loss. Your 
heart grows restless, and expends itself in desires of wealth ; 



— i34 — 



you search for means and ways by which you may attain 
riches. By degrees, you pass from honest, to less honest, 
and finally, to criminal means of attaining your end. Ul- 
timately, your motto is : Make money at any price ; — and an 
abyss of worthlessness and dishonor opens under your feet. 

Covetousness is the root of all evils, (i. Tim. 6 : lo.) 

Lesser breaches of trust lead up to embezzlement, theft, 
robbery, cheating, over-reaching one's neighbor, retaining 
unjustly-acquired goods, avaricious accumulation of money. 
Hardness towards the poor, needy, and suffering; parsimony, 
miserliness towards one's self and others ; forgetfulness of 
God, of heaven, and of eternity, — all these proceed from 
this one root : The desire of money. 

The rich man is always puffed up. In his opinion, 
external goods supply for interior goodness. He leans 
upon the temporal ; he thinks he can do without God, can 
secure all things with money. Our mighty hand, says he, and 
not the Lord, hath done all these things. (Deut. 32 : 27.) 

And, indeed, a golden key opens many locks. The door 
to all vices is quickly opened, when struck by the magic 
wand of gold or silver. 

If they who wish to become rich, fall into temptation and 
many snares (i. Tim. 6 : 9) ; how much more are those 
not free from sin, who are actually rich (Ecclus. 11 : 10), 
and who delight in their wealth? 

But, young man, what are riches ? 

Are they not rubbish and earth, like everything else, here 
below ? 

Are they not transitory, unstable, inconstant ? 

Shall they not be wrested from us at the hour of death ? 

Thou fool, this night do they require thy soul of thee : 
and whose shall those things be which thou hast provided ? 
(Luke 12 : 20.) 

The rich man, when he shall sleep (die), shall take noth^ 



- i85 - 



mg away with him : he shall open his eyes, and find noth- 
ing. Poverty, like water, shall take hold on him ; a tempest 
shall oppress him in the night : a burning wind shall take 
him up, and carry him away; and as a whirlwind, shall snatch 
him from his place. (Job 27 : 19-21.) 

Suddenly, then, unexpectedly, irresistibly, and irretriev- 
ably, will he suffer the loss of all earthly goods. 

Alas ! how miserable is he who serves this passion ! 

What toil in the acquisition, what anxiety in the posses- 
sion, what grief at the loss, of earthly goods ! 

Count the sleepless nights of the avaricious man. 

There, plans and difficulties ; here, distrust and suspi- 
cion ; then, again, timidity and fear. 

That which one loves, he seeks with ardor. 

That which one loves, lie dreads to lose. 

And faith suffers loss ; for covetousness wants to see, and 
to touch, and to count, while faith is the substance of things 
to be hoped for, the evidence of things that appear not. 
(Hebr. II : i.) 

Hope grows sick and languishing ; for men trust in the 
uncertainty of riches, (i. Tim. 6 : 17.) 

And charity becomes cold ; for it degenerates into semsh- 
ness, feeding itself. (Jude i : 12.) 

How true is the saying : Better is a little, with the fear 
of the Lord, than great treasures, without content (Prov. 

If riches abound, set not your heart upon them. (Ps. 61. 

Give me neither beggary, nor riclies ; give me only the 
necessaries of life. Lest, perhaps, being filled, I should be 
tempted to deny, and say : Who is the Lord ? or being 
compelled .by poverty, I should steal, and forswear the 
name of my God. (Prov, 30 : 8, 9.) 

It may, however, happen to a young man to be enslaved 



— j86 — 



to the vice avarice, less from the love of money in itself 
than because it furnishes the means to gratify his various 
passions. 

He desires to enjoy himself — he needs money. 
He wishes to collect around himself friends and compan- 
ions ; he must entertain them with feasting and wines. 
All these things cost money. 

Which is worse : To love money in order to keep and 
hoard it up ; or, to Iovq it in order to spend it, and squander 
it, for the gratification of our own inordinate desires ? 

The greed of money-getting becomes the source of mani- 
fold sins. Parents, guardians, and superiors are deceived ; 
perhaps, their hard earnings are forced from tliem. Gaming, 
solely with the desire of winning, fraudulent gains, 
concealment of stolen goods, theft, robbery, even murder or 
suicide, follow in its train. 

O my young friend, search your heart ! 

If you find that you are too much attached to the goods of 
this world, do not rest until you have stifled that inordi- 
nate affection. 

If you thirst after money, in order to gratify your incli- 
nation for enjoyment and pleasure, put a curb upon it, and 
learn moderation and necessary self-denial. 

If you are rich, know that you owe your wealth to God, 
and tliat yo.i must, one day, render him an account of 
everything you possess. 

Remember, further, that many go to destruction on ac- 
count of riches ; and that these are the words of Christ : 
How hard is it for thtm that trust in riches, to enter into the 
kingdom of God ! (Mark lo : 24.) Therefore, you must la- 
bor the more to work out youx salvation with fear and trem- 
bling. (Phil. 2 : 12.) 

Set not your heart upon money. Money, in itself, is not 
evil; it is the inordinate attachment to it that makes it a 
heavy weight, dragging us down to th§ lowest abyss. 



^ 187 - 



Live according to your station in life, but plainly. Use 
your wealth in moderation, and in a manner consistent with 
God's holy designs. 

Love the poor, and rejoice that God has appointed you their 
almoner. Be generous to them, and obey the words of the 
Lord : Lay not up to yourselves treasures on earth : where 
the rust and moth consume, and where tliieves break through 
and steal. (Matt. 6 : 19, 20.) Make unto you friends of the 
mammon of iniquity. (Luke t6 : 9 ) Learn to experience in 
yourselves, tliat it is a more blessed thing to give, than to re- 
ceive. (Acts 20 : 35.) A generous, open-handed young 
man — what a noble, edifying spectacle ! 

If you be poor, do not murmur, but rather rejoice in your 
resemblance to Jesus. 

Undeserved poverty is no disgrace ; and even merited 
poverty, through resignation becomes meritorious. The 
Lord maketh poor and maketli rich. (i. Kings 2 : 7.) 

But, be poor in spirit (Matt. 5:3); otherwise, your pov- 
erty is without merit. Only such poor are pronounced 
blessed by our Lord. 

Have confidence in God. He who clothes the lilies of 
the field, so that their beauty surpasses even the glory of 
Solomon (Matt. 6 : 29), will not forget you. Seek ye there- 
fore first the kingdom of God, and his justice : and all these 
things shall be added unto you. (Malt. 6 : 33.) 

If you be neither rich nor poor, do not be disquieted. 
If we have food and raiment, let us be satisfied, (i. Tim. 6 : 
8.) 

Awa}', then, with all discontent, despondency, unneces- 
sary cares, and inordinate desires ! 

One thing only is necessary : That our souls may not, 
One day, be found poor and naked. For the rest, — cast thy 
care upon the Lord, and he shall sustain thee ; he shall 
not suffer the just to wa^'er for ever. (Ps. 54 : 23.) 



55. 



SELFISHNESS. . 

^^JVow, to the king of ages, immortal, invisible^ the only God, 
be honor and glory for ever a?id ever J" (i. Tim. i : 17.) 

God is necessarily the centre, the aim, the criterion, of 
all. All things are made by him : and without liim, was 
made notliing that was made. (John i : 3.) 

Nevertheless, man, — impious wretch that he is, — invades 
the divine rights, and forgets the infinite distance which 
reason and faith both clearly indicate as existing between 
God and himself. He fancies himself great, wise, and 
strong ; he wishes to refer all things to himself ; and claims 
for himself, the love and respect of all 

His egotism displays itself in everything. 

His relation to God, yes, even his exercises of devotion, 
proceed from selfishness. 

You pray — not so much that God may be honored there- 
by, as that your prayer may profit you, because it affords you 
consolation, — because you expect from it elevating senti- 
ments and pleasant emotions. This is your aim. 

And if God seem to withdraw himself, and you feel his 
presence less sensibly — if your petitions are not immediately 
granted, you grow cold ; your prayer becomes tepid and 
less frequent ; you murmur against God, and presumptuously 
plunge into worldly distractions. 

In your relations with your neighbor, this mischievous. 



- iSg - 



selfishness also creeps in. You strive for his good opinion ; 
but it is not because he represents the person of Christ. You 
pay him respect, treat him kindly, are lenient or generous 
with him : but, because you expect the same in return from 
him ; because yuu count, at least, upon his gratitude or 
good will. If these be wanting, if you be disappointed in 
your hopes, coldness takes the place of friendliness, your 
hand is withheld, your generosity dries up, your activity 
is paralyzed. 

Finally, selfishness works no less injury to ourselves. 
It resembles the moth, which spares not the most costly 
robes — or tlie worm, which disfigures and destroys the fair- 
est fruits. 

We are the first admirers of our own real or imaginary 
virtues : we are the first to overlook, or, at least, excuse, 
our own faults. 

We praise ourselves, esteem ourselves ; we are engrossed 
in, and for, ourselves. We are enamored with ourselves, 
centred in ourselves ; v/e refer all things to ourselves. 

Self-love is the chief motive of all our words and 
actions. It is as if the whole world, yea, even God him- 
self, existed only for our use and beneUt. 

If a young man fall a victim to egotistic selfishness, all 
that is noble and fair in him, perishes. The most pleas- 
ing ornaments of youth, — delicacy of sentiment, candor, 
simplicity, Freshness of mind,- — wither away and die. 

He becomes stiff, smooth, icy : his courtesy degenerates 
into affectation or servility, his love into pretense, his 
thoughts into self-admiration, his speech into bombast. — ■ 
his whole being becomes unnatural. 

He studies, not in order to acquire knowledge, but in order 
to shine in society ; he is obedient and respectful, in order 
to stand well with his superiors ; he is polite and oblig- 
ing, in order to be loved 



— 190 — 



It is as if he constantly saw liimself only, and as if this one 
self-conscious question were always upon his lips : And I ? 

That which delights him is praise ; that wliich wounds 
him is blame. Success makes him overbearing ; failure 
strikes him to the ground. 

He is capricious ; he is an extremist ; he seeks singular- 
ity, loves to be considered uncommon. 

Selfishness gradually leads through all these degrees of 
meanness. 

It feeds on itself, it lives upon itself,' — for itself, in itself , 
and with itself. 

And yet, O my God, all is from thee, for thee, in thee, 
and with thee ! To thee, the King of ages, immortal, in- 
visible, the only God, be honor and glory for ever and 
ever. Amen. (i. Tim. i : 17.) 

Egotism is a crying injustice to God, whose absolute 
dominion it opposes, whose honor it diminishes, whose 
gracious purposes it counteracts. 

It is the enemy of man ; for it brings discord into tne 
great brotherhood of humanity, opposing interest to interest, 
awakening suspicion, envy, quarrels, inciting to violence, 
cruelty, bloodshed. 

It works incalculable injury to tne individual ; for it 
draws him away from the one true Good, delivers him to 
hollowness, insufficiency, and nothingness ; tlirows him 
into tlie arms of ^vil, and robs him of peace and repose. 

Take selfishness away, — and crimes cease, innocence re- 
turns, the pilgrim of earth proceeds safely upon his 
way ; love and concord change this valley of tears into 
a paradise of delights, and the golden age revisits the uni- 
verse. 

Take selfishness away, — and all the thoughts and actions 
of men revert to God. They will love and serve him 
again for his own sake, on account of his goodness and 



— 191 — 



infinite perfections ; they will be content with all his rul- 
ings, humble in prosperity, hopeful in adversity. Each 
one will see himself in his fellow-man ; and, instead of 
lording it over others, will bear and forbear, serving all 
with magnanimity, self-sacrifice, and devotedness. 

Then, the great command will be fulfilled literally : 
Thou shalt love the Lord thy God with thy whole heart, 
and with thy whole soul, and with thy whole mind, 
and thy neighbor as thyself. (Alatto 22 : 37-39.) 



66. 

VAINGLORY 

'^A^ot to tis^ O Lord^ not to us j but to thy 7iame, give glory.'' 
(Ps. 113 : I.) 

Man is full of himself. If he have talents, good qualities, 
he esteems them greater than they really are ; or, he ascribes 
them only to himself. If he lack the reality, he plumes him- 
self upon, and basks in, an imaginary greatness and glory. 

Poor human hearts, fed by wind and froth ! 

Youth, especially, is easily tempted to pride itself upon 
qualities which it does not possess. 

The young man feels that his knowledge is yet superfi- 
cial, insufficient — his activity, of little endurance. 

He sees around him so many who, as in age, so in talents, 
skill, culture, tact, decision, and firmness of character, are 
superior to himself. 

And he wishes to overleap the gulf of years, and be now 



what he is yet to become. The shadow of wisdom is called 
upon to supply the missing substance. 

External advantages are estimated very highly : Birth, 
fortune, beauty, bodily strength, polite manners. Even in- 
terior good qualities are overvalued, such as talent, acute- 
ness, memory, character, goodness of heart, honor, virtue. 

Hence, arise self-confidence, contempt of others, rash 
judgments, unjust accusations, domineering conduct, arro- 
gance, and empty boasting. Personal defects are sedulously 
concealed. One puts himself forward on all occasions. By 
dress, carriage, gait, tone of voice, gesture, — by singularity, 
or by mock modesty and hypocritical humility, one aids in 
placing the idol— Self — upon its throne, and bespeaks for it 
the homage of an admiring world. 

Ridiculous, pitiable ambition ! What have you, O man, 
that you have not received ? And if you have received, why 
do you glory, as if you had not received it ? (i. Cor. 4 : 7.) 

Are you, because you think yourself to be something, 
any less dependent upon the Author of your being ? Is 
he not able, at any moment, to deprive you of what you call 
^'our own ? 

Do you think that the piercing eye of God cannot pene- 
trate the cloud of incense in which you seek to envelop 
yourself ?-— that he does not know your misery, of both body 
and soul, as it is, and as it will, one day, be manifested to the 
whole world ? 

You say, and try to make others oelieve : I am rich and 
made wealthy, and have need of nothing ; and you know not 
that you are wretched, and miserable, and poor, and blind, 
and naked. (Apoc. 3 : 17.) 

That which you are in reality, you are before God ; your- 
self and others you may deceive, but him you cannot de^ 
ceive. 

What k honorj young man ? 



—193— 



Every man is born for honor and greatness ; for every 
one is destined to possess God. 

God is great, because he has all things in himself, and 
stands in need of no one. Man is great, when he receives 
and hopes for all tilings from the supreme Greatness only. 

All that is added by creatures is weakness and poverty. 
Yet, you go around begging from them a substitute for the 
real good which you have lost by your sins, a phantom re- 
nown for that substantial greatness which you have not in 
yourself. 

What is honor, young man .'' 

Honor is truth. Honor can never be found in false- 
hood and deception. 

If you deceive yourself by falsely ascribing anything to 
yourself, — if you deceive others by representing yourself 
as you are not, — can there be any question of honor ? Such 
honor is the greatest dishonor. 

Seek honor only in truth, and in genuine greatness. 

Instead of imposing upon others what you are not, 
endeavor to become what you ought to be. 

That which, in spile of all your good will and exertion, 
you cannot obtain, can never be a disgrace to you. 

Weakness, deformity, poverty, dullness of comprehen- 
sion, untoward circumstances, are no disgrace. 

Can that be a disgrace which depends not upon our- 
selves either to receive or to keep ? Just as little as that 
is an honor to us which, without our co-operation or merit, 
we have received. Not to us, O Lord, not to us ; but to 
thy name give glory. (Ps. 113 : i.) 

All that we are, we are by the grace of God ; and 
therefore, we are bound to give thanks to him for the least 
of his gifts, no less than for the greatest. 

I am only in this world to glorify God, and all my bones 
shall say : Lord, who is like to thee ? (Ps. 34 : 10.) 



— 194 — 



YeSj thou alone art hoi}', thou alone art powerful. 

To the Lord our God belongeth justice, but to us, con- 
fusion of face. (Baruch i : 15.) 

Amen. Benediction, and glory, and wisdom, and thanks- 
giving, honor, and power, and strength, to our God for ever 
and ever. Amen. (Apoc. 7 : 12.) 



57. 

AMBITION. 

^^Thou hast said : I am God . . . a?id thou hast set thy heart 
^ as if it were the heart of God.^'' (Ezech. 28 : 2.) 

Self-love, when carried to an excess, really degenerates 
into idolatry of self. 

Thus, says the Lord God : Because thy heart is lifted 
up, thou hast said : I am God, and I sit in the chair of 
God, in the heart of the sea ; whereas, thou art a man, and 
not God ; and hast set thy heart, as if it were the heart of 
God. (Ezech. 28 : 2.) 

This happens when man ascribes everything to himself, 
admires himself, delights in his own good qualities, claims 
honor and respect from all around him, and makes self- 
glorification the aim of all his words and actions. 

God, who possesses tlie fulness of all essence, who is the 
source of all good, and the centre of all beings, must refer 
everything to himself : he rests in himself, delights in him- 
self, and demands praise and glory from his rational 
creatures. This flows from the Godhead as a necessary 
result. 



— 195 — 



The creature who usurps this prerogative of the Creator, 
appropriates to himself, so to speak, the heart, the mind, the 
will, and desire of God. 

How displeasing must this be to God ! I, the Lord, this 
is my name : I will not give my glory to another, nor my 
praise to graven things. (Ps. 42 : 8.) And : Wlio is like 
unto the Lord our God, who dwelleth on high, and looketh 
down on the low things in heaven, and in earth ? (Ps. 112. 
5, 6.) 

What a contrast between such a mode of thought and 
speech, and our own misery, our undeniable dependence 
upon God ! 

Ambition is chiefly anxious about the future. 

It indulges in desires of praise, recognition, influence, 
distinction, high position. 

It longs for greater faculties, in order to shine more bril- 
liantly, and cast others more deeply into obscurity. 

It dreams of honor and glory, and draws splendid pic- 
tures of its future greatness. 

It forms plans, and ruminates on projects ; it removes 
obstacles, and prepares paths for itself. 

It pushes all rivals to the wall, supplanting or frighten- 
ing away one, out-running the other, or making him feel 
the weight of its superiority. 

It loves what brings honor, and hates whatever causes it 
to be overlooked, cr forced into the background. 

Its motto is Excehio?' ! No barrier seems insurmount- 
able, no goal unattainable, to it. 

The moment in which, witliout a rival or superior, the 
ambitious soul might behold the whole world prostrate be- 
fore it, would alone satisfy all its longings and desires. 
Thou liast said : I am God. 

How much human blood has not ambition already shed ! 
How many wrongs, injustices, and deeds of violence has it 



— ig6 — ' 



not perpetrated against individuals, as well as against entire 
nations ! 

And O, how it undermines peace of heart and soul ! 
Even in the path of honor, thorns are to be found — insults, 
neglect, opposition, crossing of plans, fear, env}^, jealousy, 
hatred, enmity, and revenge. 

What torture, if the end be not attained ! Such a waste 
of energy, all in vain ! 

And if honor turn into disgrace, the only alternative left 
is to end an insupportable existence by the cowardly weapon 
of the suicide ! 

Yes, to such an extent can this passion thrive, which, be- 
cause it has nothing in common with carnal lowness, fre- 
quently appears to us so excusable, sometimes, even 
wearing the nimbus of a certain heroism. 

Yet, young man, consider the essence of pride, and dis- 
cover in it a perverseness, perhaps, hitherto unsuspected. 

In every sin, we distinguish two evils : The turning from 
the Creator, and a turning to tlie creature. 

The turning to the creature, bad as it is, is not the worst 
feature in sin. That which renders sin, in a certain measure, 
an infinite evil, is the turning from the Creator, the highest, 
best, and only Good= 

The malice of every sin is to be measured by this stand- 
ard. As regards the turning to the creature, ambition does 
not seem to us as objectionable and reprehensible as other 
vices, especially tlios'e of lust and sensuality. Honor ranks 
higher than gross, carnal pleasures ; it is, so to speak, of a 
spiritual nature ; but as regards the turning from the 
Creator, ambition is much more reprehensible. 

It withdraws us more from God ; it makes us more his 
enemies ; it infringes upon wliat is most properly his own. 

Earthly goods and earthly pleasures stand outside of God's 
domain, and are only his goods in as far as man vises them 



— 197 — 



as a means of glorifying him. But honor, which proceeds 
from the purely spiritual part of man, and is based on it ; 
honor, which arises from knowledge on the part of the under- 
standing, and from affection on the part of the will, — is the 
only external good which the Lord God can receive from his 
rational creatures. 

This honor he deserves in the highest degree, and he claims 
it alone as a tribute to his goodness and greatness ; this is 
the only aim and object in, and of, all his external operations. 

Pride wounds God most sensibly in this point, and, so to 
speak, makes man his rival. 

Hence, there is question here, not merely of turning 
away obliquely, but in a directly opposite direction. 

All this applies to ambition — at least, when it reaches a 
high degree,^ — when man, with full consciousness and con- 
sent of the will, gives himself up to this vice — when it is not 
a mere sudden fit of the imagination, but a deliberate rup- 
ture — an open declaration of war against God. 

Moreover, ambition increases the malice of every other 
vice, with which it associates itself. 

It is on account of this pride, that God sometimes per- 
mits a man to fall into shameful sins of the flesh. There 
and then, in a bottomless abyss of humiliation, he may see 
and know the value of his imaginary greatness. 

My dear young friend, never suffer this noxious plant to 
take root in your heart. And tliough flatterers, blinded par- 
ents, or ill-advised teachers, should endeavor to promote 
its growth, and self-love unceasingly furnish it with nourish- 
ment, look to it that it does not thrive. 

Give glory to God. (John 9 : 24.) Firmly belie^^^ t-hat 
God will take care of your honor in the same measure that 
you are careless and unconcerned about it. 

If you do not seek your own honor, nor the honor of men, 
God will honor you. And, what an honor to be honored 



by him who esteems only what is worthy of esteem ; and 
whose esteem alone is valuable, because he alone is the high- 
est, greatest, best, and most perfect ! 



58. 

ENVY. 

''''Soundness of heart is the life of t/ie flesh : but envy is the 
rottenness of the bo7iesr (Prov. 14 : 30.) 

God, the Master of all, distributes according to his own 
wise judgment, the goods of this life, both interior and ex- 
terior. 

Wealth, honor, health, beauty, talent, character — over all 
these, and similar gifts, he has an unlimited right. 

How unjustly, therefore, yea, how arrogantly, do I act, 
when I envy any one of my fellow-men the advantages be- 
stowed upon him by the Lord ! 

That mere desire which arises in even the best-regulated 
hearts at the sight of another's good luck, — that wish to en- 
joy a similar prosperity, — is not envy ; it is a natural 
and pardonable emotion. 

The fault begins only when the uneasiness of the heart 
begins ; and it increases in proportion to the growth of 
ifb:, v/-:eaj^y^d_esire, whicl"! darkens the mind, poisons the 
heart, and manifests itself out^varmy ifi evil "nOrdsnjr deeds. 

Truly, envy is an ignoble vice ! 

By the envy of the devil, death came into the world. 
(AVisd. 2 : 24.) And, up to ihis day, all the evil which by 



— 199 — 



God's permission, Satan causes in the world proceeds^ 
from the envy of that evil spirit. He cannot bear that 
beings of an inferior nature should inherit and occupy the 
seats of the fallen angels in heaven, and, as co-regents 
with God, set their victorious foot upon the neck of the 
rebels. And he does injury whenever, wherever, and 
however he can, even at the risk of thereby increasing 
his own torments. 

0 ignoble vice, which makes me resemble Satan ! 

1 envy this one his talents, his quickness of comprehension, 
his penetration, his memory, his progress in his studies, 
and the praise which he thereby acquires. Another, 1 be- 
grudge his birth, his wealth, his beaut}^, his favor with 
superiors, his prospects of a splendid future. 

Perhaps, my envy even extends to advantages which a 
person has acquired or increased by his own exertions. 

His piety, his modesty, his politeness, his affability, his 
sweetness, and suavity of manners, his diligence, his merit, 
his virtue, are as so many thorns in my flesh. I can 
hardly restrain my hatred ; and the bitterness of my per- 
verted heart is often betrayed by malicious looks, spite- 
ful words, and offensive deeds. 

O mean vice ! Begotten of narrowness of heart and self- 
ishness ; its only aim is the personal pronoun 1. Another 
must not enjoy an advantage which I do not possess. 
This is Envy. 

O foolish vice ! By envy, you acquire nothing. You 
labor rather, in a certain sense, at the destruction of what 
you have, by making yourself unworthy of possessing it any 
longer. 

How easily you might call down God's vengeance upon 
your insatiable greed ! He may say to you : Go then, 
ingrate, beggar in soul, in heart, in virtue, in honor, and 
gold, — go, tire yourself to death, grieve, fret, worry, con- 



— 200 



sume yourself ' I am the origin and fountain of every 
blessing; you no longer deserve my favors. Go, cursed 
be the earth in thy work (Gen. 3: 17) ; when thou 
shalt till it, it shall not yield to thee its fruit (Gen. 4 : 12) ; 
and even thy spiritual soil, thy understanding and heart, 
shall bear the curse of barrenness. I will break the pride 
of your stubbornness ; and I will make to \ou the heaven 
above as iron, and the earth as brass ; your labor shall be 
spent in vain : the ground shall not bring forth her in- 
crease, nor the trees yield their fruit. (Lev. 26 : 19, 20.) 

O foolish vice ! You waste time and strength, and yet you 
cannot overtake the good luck of your neighbor, which 
you view with envious eyes. 

Why are you drawn together with grief ? (Mich. 4 : 9.) 
Soundness of heart is the life of the flesh, but envy is the 
rottenness of the bones. (Prov. 14 : 30.) 

O ruinous vice ! It destroys our peace of soul, involves us 
in misery, awakens a cruel pleasure at the misfortunes of 
others, nourishes rash judgments, arouses suspicions, calls 
forth calumnies and animosities. It entangles in the narrow 
circle of petty aims, cripples the powers of thought and ac- 
tion, darkens the heart, awakens enmities, enkindles the de- 
sire of revenge, counsels the use of wretched measures, and 
only too often, has drawn the dagger, mixed the poison, 
and led to deeds of violence, rapine, and murder ! 

Behold how the young earth is reddened for the first time 
by blood ! And it is — the blood of a brother ! 

Cain was exceedingly angry, because Abel's sacrifice was 
more pleasing to God than his own : and hh countenance 
fell. And Cain said to Abel his brother : Let us go forth 
abroad. And when they were in the field, Cain rose up 
against his brother Abel, and slew him. (Gen. 4 : 5, 8.) 

O infamous vice ! The envy of the Pharisees fastened 
the God-Man to the cross. They did not know the lime of 



their visitation; and, with eyes bh'nded by envy, they refused 
to recognize the Holy One, the Expectiition of tlie ages, the 
Desired of all nations ! Their envy divided for ever between 
them and their God. You are not my people, and I will 
not be yours. (Osee i : 9.) 

Thus, it is true, the eye of the envious is wicked ; and 
he turneth away his face, and despiseth his own soul. 
(Ecclus. 14 : 8.) 

My dear young man, lock your heart against this low, 
contemptible vice. 

All that you have, you have from God ; and if you only 
make good use of it, it will be sufficient for gaining the end 
of your creation. 

For that which you have not, you will not be held re- 
sponsible. If God wished you to possess it, he would 
have given it to you, or would have opened to you ways for 
its acquisition. Would you desire to possess any gift or 
good that was opposed to God's will ? 

My friend, instead of wasting time with pernicious 
thoughts of envy, or embittering your life by sinful sorrow, 
rejoice in what you have, and derive all the profit possible 
from it. It is only for this, that you will be called to ac- 
count. 

The least gift received from God's hand with gratitude, 
and wisely employed, suffices to enrich us for eternity. 

O, fly from envy, that venomous vice I Its poisonous 
breath blowing over the blooming fields of youth, destroys all 
their fresh beauty, even as the fierce sirocco blasts the 
beauties of nature. If you do not oppose its influence, it will 
soon be all over with the freshness of your heart, your simpli- 
city, your cheerfulness, your present and future happiness. 

And how will it be witli you in after-life, when more im- 
portant and decisive issues arise for you, — such as, position, 
influence, and fortune ? 



^ 202 



69. 

IDLENESS. 

'^Idleness hath taught much evil. " (Ecclus. 33 : 29.) 
To be idle is to do nothing. 

But it is, also, a species of idleness eithernot to do what 
one should, or to do badly what one does. 

Nothing becomes youth less than idleness — laziness. 

Young man, can your past show anything that gives you 
a right or a claim to repose ? 

And your present life ? It demands of you vigor, vivacity, 
activity, energy, exertion. Idleness is premature old age. 
To be idle is to decay, to die, to rot. 

The future imperatively demands of you activity. If 
time be yours, care must be taken to educate mind and heart. 
If it be not yours — if time shall soon be no more (Apoc. to 
6) for you, then something must be done now, in order that 
you may not appear before God, like tlie unprofitable ser- 
vant in the Gospel, with empty hands, and a buried talent. 
(Matt. 25 : 35.) 

Idleness is ingratitude to God, who has given us powers 
of soul and body, that we should employ, and make good use 
of them. 

Idleness is robbery of God's most precious gift — Time. 
Idleness is an insult to God. Inactivity deforms us by 
rendering us most unlike to him who is eternal activity. 



— 203 — 



Idleness is injustice. We are members of human society ; 
our neighbor has claims upon our services, in the family, 
the state, the church. 

It is injustice to those who have acquired by toil and la- 
bor, that which we so slothfully squander ; and to those who 
would have made good use of that which, through our fault, 
remains inoperative, and consequently, fruitless. 

Idleness gives a very bad example to the neighbor ; he is 
enticed to imitate our sloth. Perhaps, he may even be 
tempted to murmur against God's providence, because the 
yoke of painful exertion presses upon him the more heavily 
the less his fellow-man consents to share it. 

What a contrast between the idler and the world of na- 
ture around him ! It — in constant activity, ever fulfilling 
God's immutable law ; he — evading every exertion — in- 
active — refusing to correspond with God's holy purposes. 

Idleness frequently draws after it temporal damage, con- 
tempt, and poverty. He that followeth idleness shall be 
filled with poverty. (Prov. 28 19.) 

Idleness injures the faculties of the soul. I passed by 
the field of tlie slothful man, and by the vineyard of the 
foolish man : and behold, it was filled with nettles ; and 
thorns had covered the face thereof ; and the stone wall 
was broken down. (Prov. 24 : 30, 31.) 

Idleness corrupts the heart, and teaches much evil 
(Ecclus. 33 : 29) ; it is the cess-pool of the soul. 

Foul vapors arise from stagnant waters, and idle, danger- 
ous, bad, abominable thoughts, from inactive hearts — 
thoughts which may become desires, and end in shameful 
actions. 

Idleness effeminates and enervates ; it robs the mind of 
its penetration, the character of its firmness, and the soul 
of its plenitude. 

Idleness accustoms to disgraceful defeats. 



— 204 — 



Idleness makes insolent the enemies of our salvation. 
Seeing us so careless, they reckon upon the results of our 
cowardice. 

Idleness is the confederate of all other vices ; it opens 
the way for them into the sick and timid heart. 

Idleness is proud. Arrogance must supply for true 
merit, conceit for knowledge, outward appearances for in- 
terior solidity and worth. The sluggard is wiser in his 
own conceit, than seven men that speak sentences. (Prov. 
26 : 16.) 

Idleness is envious ; the prosperity or success of his 
neighbor puts the slothful man out of humor. 

Idleness loves to intrench itself behind untruth ; it has re- 
course to hypocrisy and deceit. 

Idleness, not unfrequently, is extravagant. And how 
often has it not stretched forth its hands to steal that 
which it was too lazy to earn in a legitimate way. 

Idleness hates reprehension and correction ; it dislikes 
to be disturbed ; it is quarrelsome, and easily becomes 
stubborn. 

Idleness inveighs against others uncharitably : it is 
suspicious and slanderous. 

Idleness is curious, and keeps open all the gates of the 
senses. 

Idleness often gives way to excess in eating and drinking : 
and seeks gratification and pastime in low pursuits. 

Idleness leads to forgetfulness of God ; for, true prayer is 
a labor, even if it be a labor of love. 

Idleness is inconstant. The sluggard willeth, and willeth 
not. (Prov. 13 : 4.) 

Idleness is cowardly. The slothful man saith : There is a 
lion without. I shall be slain in the midst of the streets. 
(Prov. 22 : 13.) 

Idleness is pusillanimous, Desires kill the slothful. (Prov, 



— 205 — 



21 : I5-) He dares nothing for heaven ; no reward entices 
him, no crown incites him to effort. 

Go to the ant, O sluggard, and consider her ways, and 
learn wisdom. (Prov. 6:6.) 

An idle, lazy young man — O what a sad sight ! A 
spring without the sun's warmth, no verdure, no blossom, 
no fragrance, — no hope ! The fig-tree shall not blossom : 
and there shall be no spring in the vines. The labor of 
the olive-tree shall fail : and the field shall yield no fruit. 
(Hab. 3 : 17.) _ 

O, bear ever in mind that sentence of the Lord, and fear : 
Every tree that bringeth not forth good fruit, shall be cut 
down, and cast into the fire. (Luke 3 : 9.) 



60. 

AN INORDINATE LONGING FOR PLEASURE. 

''^ Behold^ this 7vas the iniquity of Sodom . . . pride, fulness 
of bread, a?id abu?idance.''^ (Ezech. 16: 49.) 

An immoderate longing for pleasure, a continual desire to 
gratify sensuality, directly contradicts the purpose of our 
existence, the destiny of creatures. It interferes more than 
anything else, with that serious attention to the one thing 
necessary, which is the task of life. 

Moderate recreation is a necessity to man ; the spirit 
needs relaxation, the body, refreshment. 

But, O my God, where the whole effort of the mind is 
directed only to diversion ; where, without choice and meas^ 



— 2o6 — 



ure, every enjoyment is indiscriminately indulged in ; where 
the soul suffers on account of the senses ; where the super- 
natural is sacrificed to the natural, time to eternity, the un- 
changeable to the perishable, — there, the line so wisely 
drawn by thee, O God, is overstepped ! There, I come into 
contradiction .with thy holiest purposes, and run the 
risk of making an exceedingly foolish and injurious ex- 
change. 

Alas! this insatiable thirst for enjoyment, this greedy 
lust of pleasure, is one of the most devastating distempers 
of our time, the ever-gnawing worm of our generation. 

Grounded in our own concupiscence, awakened by the 
inventions of pomp, ease, and sensual luxury, nourished 
by an effeminate education, by coddling and over-indulgence 
in the bosom of the family, sanctioned and recommended by 
universal example, — ^^the immoderate longing after enjoy- 
ment becomes more and more the predominant vice not only 
of the individual, but of society in general. 

When eye and ear, taste and smell, senses and members 
can no more deny themselves anything tliey crave ; when to 
crave is to appropriate to one's self all that i.s attainable, — 
there arise a total surrender to sensual things, a complete 
renunciation of all high and noble efforts, which soon de- 
prive life of its pure, spiritual direction, and reduce it to 
the level of the brutes. 

Son, remember that thou didst receive good things in thy 
life-time, and likewise Lazarus evil things : but now, he is 
comforted, and thou art tormented. (Luke i6 : 25.) 

Come, let us enjoy the good things that are present ; let 
us everywhere leave tokens of joy. (Wisd. 2 : 6-9.) Thus, 
have the sensual thought — and thus, have they woefully 
deceived themselves ! 

Behold the amusements to which the world devotes it- 
self, and into whose abyss the allured, misguided youth 15 



— 2-07 — 



thrown ! Dancing, gambling, banqueting, masking, theatri- 
cals, sports. What do they aim at ? At useful or moderate 
recreation, which, alone,* can benefit man ? No, simply at 
enjoyment. 

If this were not so, the majority would not come back 
from these amusements with defiled hearts, with destroyed 
peace, confusion of conscience, disgust, and yet, an ever-in- 
creasing greed 

Gaining, once become a habit and a passion, brings dis- 
order into business, furnishes an occasion to prodigality, 
quarrels, hatred, cursing, and rudeness. 

Even apart from the immoral principles which theatri- 
cal amusements almost always inculcate, — the plays 
and comedies of tlie age, by the infamous deeds which they 
shamelessly represent, or the vices which they extol as grand 
and chivalrous virtues, — carry already in and of themselves 
their own hoUowness into the heart of the spectator, ener- 
vating it, withdrawing it from the realities of life and duty, 
increasing the thirst for sensual things, awakening feel- 
ings of a suspicious, if not absolutely sinful sort. Scenery, 
costumes, music, splendid audience — all combine to en- 
chant ; all are intended to entlirall the mind, obliterate the 
Irutli, and involve the spectator in an unreal role, of whose 
miserable termination, a guilty I'fe and a hopeless death, 
only too often, give testimony. 

As for the dance, it may be said even of tlie most innocent 
and harmless, what a spiritual writer says of mushrooms: 
The best of them are good for nothing. Heating of the 
imagination, fascination, desire of pleasing, curiosity, have 
often made balls and dancing-parties the hot-beds of dan- 
gerous acquaintances, the breeding-places of distraction, tor- 
pidity, incapacity for more serious and necessary things, 
until tliey have become real traps for innocence, and the oc- 
casions of most pitiable aberrations. 



208 — ■ 



Tlie more powerful the excitement of the senses and the 
fascination of the amusement, the less room for reflection 
and seriousness. 

The more a man is occupied with outward things, the 
more active he is in the exterior senses, the duller he is 
in the interior, the deafer to the voice of duty, of con- 
science, of grace. 

Longing after enjoyments weakens the heart, and kills in 
us that uprightness of feeling which directs us to virtue. 

What is it, that made a wreck and ruin of Sodom, that 
drew down upon that beautiful city, the destroying rain of 
fire ? Behold, this was the iniquity of Sodom, — pride, ful- 
ness of bread, and abundance, — idleness, and hardness of 
heart towards the poor. 

O kingdom of heaven, which sufferest violence, and open- 
est thyself only to the violent (Alatt. 11 : 12), can I hope to 
reach thee by such flowery paths, and such softness of 
life? 

It was, perhaps, pardonable to believe this, before the Son 
of God descended upon earth, and chose the painful way of 
the cross. But now, it is sheer folly, self-illusion, madness, 
and cowardice, to think so. 

Our blessed Lord showed us where salvation for fallen hu- 
manity is to be found, where it may regain its lost estate, and 
how it attains its merit and its re;vard. 

And the way is the same for young and old. 

The young have the privilege of being first in the ranks 
of earth's weary pilgrims, first to begin the fight, to carry it 
on more courageously, as becomes their youthful vigor, their 
glowing heart, their spirit of chivalrous self-renunciation. 



— 209 " 



61. 

INTEMPERANCE. 

The kingdom of God is not meat and drink!'' (Rom. 14 : 17.) 

Meat and drink preserve our corporal life. It is so or- 
dained by God. But where the disorder begins, there begins 
the guilt. 

Truly, the kingdom of God is not meat and drink ; and 
to rest in these, to seek happiness therein, is perverseness, 
abuse, denial of the true dignity of man. 

The more exclusively man eats and drinks for the sake of 
enjoyment, the more flagrant is the abuse, and the greater 
the guilt. 

If eating and drinking be indulged in to excess, if the 
health be thereby injured, the faculties of the soul dimin- 
ished, much time lost, and the duties of one's state of life 
neglected, — then Intemperance is a sort of idolatry, whose 
sacrifices are real abominations to God. 

Those who walk thus, are enemies of the cross of Christ ; 
their end is destruction ; their god is their belly ; and their 
glory is in their shame. (Phil. 3 : 8, 9.) 

This inordinate indulgence in food and drink differs in 
its gradations, and finally, reaches the abyss of irrational 
brutes. 

Inordinate desire, unbridled greed, fastidiousness about 
one's choice of meat and drink, low pleasure, surfeiting, 
loss of the free use of the senses, darkening of the under- 
Standing, servitude of the spirit by the overcharge of matler< 



— 210 — - 



overwhelming of free=\vill— -all these are the offspring of a 
passion, which becomes the more disgraceful, the more it de- 
grades man to the level of the brute. 

And yet, how many thoughtless young men are addicted 
to over-indulgence in drink ! 

Because there are many hard drinkers ; because there are 
many men of fashion wlio even glory in intemperance ; be- 
cause the evil hides itself behind sociability and good 
cheer, — the young man enters upon this precipitous path, 
and, perhaps, even endeavors to gain a sad notoriety in it. 
^ One would think it impossible for a well-educated young 
man to find pleasure in such a dissolute life ! But, alas, 
what are not bad example, the encouragement of others, 
one's evil inclination, and a falsely-understood standard of 
honor, able to accomplish ! 

In this way, many an excellent mind perishes, many a 
fine character is demoralized, many an innocent heart is 
wrecked, many a dangerous, bad, immoral connection is 
formed, many a dissipation is learned, the hard-earned 
money of industrious parents is squandered, devoured, and 
profaned, many a strong-constitution is shattered, many a 
noble vocation frustrated, and the seed of incalculable 
misery sowed for the future to reap. 

Truly, wine hath destroyed very many (Ecclus. 31 : 30) — 
both of souls and bodies. 

Above all. Intemperance inflames and stirs up the 
impure passions of men. 

Wine is a luxurious thing, and drunkenness riotous ; 
whosoever is delighted therewitli, shall not be wise. (Prov. 
20 ; I.) 

Spirituous beverages heat the blood ; they are to the 
impure passion, what oil is to the flame. 

The vapors which they generate, surround the mmd 
with mist — they weigh, like heavy clouds, upon the heart. 



The knowledge of good becomes confused ; the will is, as 
it were, enervated, blunted for every good purpose, inca- 
pable of every noble sentiment. The drunken man is com- 
pletely controlled by his senses. Swayed by every beastly 
impulse, he indulges in his desires to the full, no matter how 
depraved or degraded they may be. What protection is 
there for chastity, when the watchman is asleep ? The 
doors stand open, and soldiers are bribed, or made defense- 
less. 

Not in vain is the warning of the Apostle : Be not drunk 
with wine, wherein is luxury, but be ye filled with the 
Holy Spirit. (Ephes. 5- : 18.) 

How, if death should overtake you at an hour when 
you have scarcely the semblance of a man } 

Take heed to yourselves, says Jesus Christ, lest per- 
haps your hearts be overcharged with surfeiting and 
drunkenness, and that day come upon you suddenly. 
(Luke 21 : 34.) 

A young man addicted to this vice — what an abomination 
to heaven, what a horror to all honorable men ! What bad 
habits are there not in prospect ! What defeats ! What dis- 
honors ! 

And who could reckon all the loss of time, the occasions 
of brawls and quarrels, the obscenities and shameless songs, 
the improprieties and rudeness, which follow in the train of 
drunken carousals ! 

Here, if ever, the greatest determination is necessary, 
provided a thorough cure is expected to take place. 

Human respect is to be overcome ; the proximate oc- 
casions must be avoided ; abstinence, severity against one's 
self, are absolutely indispensable. 

O shrink not back from these sacrifices, you who, until 
now, have indulged in this passion ! 

Tlie more powerfully you attack it, the quicker you will 
obtain the victory. 



Yes, use violence. Have pity upon your poor young 
heart ! Do not yield it up to a vice which is hydra- 
headed — to a monster begetting other monsters, which will 
devour you cruelly at the very moment you throw your- 
self into its arms, and give yourself up to its embraces. 

How does such an indulgence in drink accord with the 
thirst of your agonizing Redeemer, with the gall and 
vinegar of your Jesus, suffering and dying for you upon the 
cross ? 

How does it accord with the misery of so many needy 
fellow-creatures, with the sweat and death-agony of so 
many Christians, departing this life at that very hour ? 

How does it accord with the torments of those who, at 
this very moment, on account of this very sin, are being 
condemned to hell ? with the groans of the rich glutton ? — 
Father Abraham, have mercy on me, and send Lazarus, 
that he may dip the tip of his finger in water, to cool my 
tongue ; for I am tormented in this flame. (Luke i6 : 20.) 

Now, while the germ of evil is not yet fully developed, 
your task is not so difficult ; but it will be heavy work, by and 
by, to cut down the tree, to tear up those roots which 
have penetrated deeply into the soil, and spread themselves 
in every direction. 

Awake, ye that are drunk ; and weep, and mourn, all ye 
that take delight in drinking sweet wine : for it is cut off 
from your mouth. (Joel i : 5.) 



62. 

IMPURITY. 

'^Give mcjiot over to a shameless arid foolish heart " 
(Ecclus. 23 : 6.) 

If other vices are streams which sweep away millions on 
their waters, the vice of Impurity is a real deluge which 
engulfs almost everything in its remorseless torrent. 

Old men, mature men, young men, are tossed in these 
filthy, stormy floods, some nearer to, and others farther from, 
the shore ; they rise and sink alternately, all making more 
or less efforts to escape, only to fall back again, and surren- 
der themselves helplessly to destruction. Very few succeed 
in reaching the shore, while the great majority go down, 
and are lost for ever. 

O bitter truth ! — Man might be in honor, if he would 
assert his dignity, and keep himself undefiled ; but he pre- 
fers to equal himself to senseless beasts, and to become like 
to them. (Ps. 48 : 13.) 

Yes, the profligate puts himself on a level with the brutes, 
which know no other law than their instinct. He who has 
reason and understanding, should bridle his unworthy and 
unholy desires. 

O Lord, take from me the greediness of the belly : and 
let not the lusts of the flesh take hold of me : and give me 
not over to a shameless and foolish mind. (Ecclus. 23 : 6.) 

Alas ! our generation has become flesh (Gen. 6 : 3) ; it 



— 214 — 



has stripped off the higher, the spiritual. The flesh has 
made the soul tributary to itself ; memory, imagination^ 
desires, thoughtSj will, — they are all directed towards the 
flesh. But the flesh surrenders itself to carnal lusts ; it dis- 
honors itself, it acts contrary to its destiny and God's holy 
purposes, forfeits its high prerogative of membership with 
the body of Jesus, and, in an especial manner, renders it- 
self unworthy of a glorious resurrection. 

O saddest of all aberrations, to which it is reserved to 
strive for two things at the same time : The destruction 
of everything spiritual and noble in the individual, and the 
annihilation of the whole human race ! 

No wonder, that the sin of impurity is an abomination in 
the sight of heaven and earth ! 

Truly — an abomination before God ! 

The heavenly Father destroys by fire from heaven five 
sinful cities, addicted to such vices ! Approach the Dead 
Sea, whose briny floods seem, even to-day, still occupied in 
eating away the foul deeds of an impure generation from 
the face of the earth. How could God do otherwise than 
hold in utmost detestation, a vice which so sadly disfigures 
his image, pushing the noblest work of his hands from the 
elevated rank which he had intended for it, down into an 
abyss of all rottenness and corruption ? 

The Son of God, to whom every other insult was offered ; 
who allowed himself to be called a seducer of the people, a 
glutton, and a wine-bibber ; the friend of publicans and 
sinners, — never permitted his chastity to be called in ques- 
tion. If he, the purest of all, has espoused us through his 
Heart's blood — shall we be faithless enough to break this holy 
bond, and surrender our members, which have become his 
members (i. Cor. 6 : 15), to sins of impurity ? 

The Holy Ghost who, in a special manner, is called a 
Spirit, holds this vice in utter detestation, because it, more 



— 215 — 



than any other sin, desecrates his temple (i. Cor. 6 : 19), 
and drives him out of his own dwelHng. And why is the 
dove his emblem or figure, but because it flies from all 
uncleanness and filth ? 

The holy Angels, those pure spirits, shrink back with 
horror from a vice which makes them ashamed of their re- 
lationship to us earth-born mortals, and frustrates their 
guardian care over innumerable multitudes of souls. 

The Saints of heaven hate impurity in the same degree in 
which they now enjoy, there above, the society of the all-pure 
God ; or, as they, here below, either victoriously resisted this 
sin, or revenged it on themselves by frightful penances. 

Even men, on their part, no matter how low they may have 
fallen, can only feel detestation for vices of this sort. Tell 
me, my young friend, if you knew of another that which you 
know of yourself, — if his secret shame and his unbridled 
passions were laid bare before you, would you not feel an 
unspeakable repugnance for him ? Though he should pos- 
sess every other virtue together with this one vice of impu- 
rity, you would refuse him your respect — he would be dis- 
gusting and offensive in your eyes 

You yourself, unclean young man, are an abomination 
to yourself. Do you not loathe this filth of iniquity in 
which your soul is plunged ? Do you not blush for this name - 
less weakness and cowardice ? these constant relapses ? 
this willing and not willing ? this unspeakable slavery of 
habit ? Does not your torn, wounded conscience torment 
you ? Are you not terrified at the thought, at the awful 
prospect, of eternity ? 

And yet, innumerable young men are addicted to this 
abominable vice, — in thought, word, and deed ; alone, and 
in company with other depraved characters. 

They fall into this vice through imprudence, through 
rash curiosity, through want of watchfulness over their eyes, 



— 2l6 -— 



ears, hands ; through the reading of bad books, through 
intercourse with bad people, through dangerous friendships, 
through idleness, through an effeminate life, through sepa- 
ration from God. 

How many young men are there who, otherwise noble, 
and good, and almost faultless, would be the delight of 
heaven, the glory of the Church, the hope of the state and 
of the family, if this vice did not disfigure them ! 

Alas, the protecting hedge around this most precious por- 
tion of the vineyard of the Church, is broken down, and 
every passer-by ravages it. A vice, savage as the boar out 
of the wood, hath laid it waste : and a singular wild beast 
hath devoured it. (Ps. 79 : 14.) 

Who will give water to my head, and a fountain of tears 
to my eyes ? and I will weep day and night for the slain of 
the daughter of my people. (Ter. 9:1.) 



63. 

THE RUIN CAUSED BY IMPURITY. 

"// is a iire that devoureth even to destruction, and footeth 
up all thifigs that spring P (Job. 31 : 12.) 

Awful and terrific are the devastations of the vice of 
impurity ! 

It is a fire that devoureth even to destruction, and root- 
eth up all things that spring. (Job 31 : 12.) 

J^ven the health of the body suffers, especially, in the 



— 217 — 



young man who is given up to immoral practices. Im- 
paired powers, poisoned blood, shattered body, destroyed 
development, premature old age, shortened life, are, not 
unfrequently, the terrible consequences of early corruption 
of morals. 

If nothing is beautiful that is not pure, and if the 
purity of man is his chastity ; will lovely freshness, healthy 
bloom, genuine charms, and true nobility, adorn the im- 
pure young man ? And if holy purity is a sort of heavenly 
flower, vvliose fragrance fills the whole earthly house of the 
human body, why should not the opposite vice be a hateful, 
noxious plant, whose poisonous breath repulses, paralyzes, 
and destroys whatever comes near it ? 

Sometimes, impurity disfigures at once, and imprints upon 
the whole exterior of the sinner, the stamp of a rude 
brutishness, or of a disgusting effeminacy. 

Not unfrequently, the faculties of the soul are impaired ; 
the memory becomes dull, slothful, uncertain ; the power 
of comprehension decreases. 

True wisdom withdraws itself from unclean persons. 
No, — Wisdom will not enter into a malicious soul, nor 
dwell in a body subject to sin. (Wisd. i : 4.) 

And if there be question of heavenly wisdom — the knowl- 
edge of divine things, — should it be accessible to the im- 
pure ? Do not perverse, and how much more impure, 
thoughts separate from God ? (Wisd. i : 3.) 

The character deteriorates. Whatever is beautiful and 
noble in it, gradually perishes. Inconstancy increases, low 
desires cover it with a luxuriant growth. How many (other- 
wise ) excellent characters, by degrees, run to waste, under 
the unfluence of this terrible passion, and finally end in 
total depravity ! 

The will flags. It turns more and more away from good, 
and from whatever requires exertion • it becomes more and 



2l8 



more persevering in evil, to which it is naturally drawn 
with almost irresistible force. 

The vice of impurity gradually robs the soul of the fear 
of God. 

It undermines in it whatever good inclinations still re- 
main. 

It induces a distaste for virtue, causes a dislike, disgust, 
and hatred for holy and wholesome things. 

Prayer becomes first unsatisfactory, then wearisome ; 
later on, it is omitted altogether, esteemed lightly, despised, 
and finally hated. The Sacraments are neglected or abus- 
ed ; they have become either a source of torture, or an oc- 
casion of scorn and mockery. The word of God is unbear- 
able ; a pious book, an abomination ; a visit to a church, un- 
endurable. 

The sensual man perceiveth not the things that are of 
the Spirit of God. (i. Cor. 2 : 14.) 

Faith decreases, doubts arise. This religion which con- 
tinually insists that every one should know how to possess 
his vessel in sanctification and honor (i. Thess. 4 : 4), be- 
comes an uncomfortable bondage. Indifference, coldness, 
mockery and scorn ; first interior, then open, rupture with 
the Church, follow in quick succession. 

The inspirations of grace are not heeded ; they rebound 
from the brazen gates of the unchaste heart. 

A greater and greater, constantly-increasing blindness 
settles upon the soul ; evil seems good, and good, evil, — 
bitter, sweet, and sweet, bitter. 

Sin no longer inspires horror : They drink iniquity like 
water. (Job 15 : 16.) The already-weakened will, will soon 
become powerless ; the conscience is oppressed and en- 
slaved. 

The sensualist is dea? to every warning from without and 
\vithin ; di^^iness seizes the soul, jiiadness and overbear" 



— 219 — 



ing have overpowered her. The luxurious man has heard 
it (a wise word), and it shall displease him, and he will cast 
it behind his back. (Ecclus. 21 : 18.) 

The miserable wretch becomes harder and more obstin- 
ate. The deluge rises — vices of every sort are multiplied ; 
impurity leads to never-ceasing sin. (2. Pet. 2 : 14.) 
There is no longer any hope of amendment — all is moral 
shipwreck — total ruin. 

Last of all, comes final impenitence,~that terrible portal 
of hell, beyond which, eternal punishment justly awaits the 
impure soul. 

How many are there, alas ! whom death surprises in the 
midst of their vicious lives ! How many are taken with- 
out time for sincere and thorough repentance ! And how 
many of those who have been addicted to this monstrous 
vice from their early youth up, have any longer the least 
desire to be converted ! Who, despairing, have given 
themselves up to lasciviousness, to the working of all un- 
cleanness. (Ephes. 4 : 19.) 

The germs of hope and charity are destroyed — torn up 
by the roots. O fire, that devoureth even to destruction ! 
(Job 31 : 14.) 

But these men, as irrational beasts, shall perish in their 
corruption, receiving the reward of injustice. (2. Pet. 2 : 

13.) 

Young man, you who have fallen into the clutches of so 
shameful and destructive a vice, — poor, pitiable young man, 
who are the victim of this soul-destroying passion — when 
will your wretchedness have an end ? 

At mature manhood ? But will the chastity of your state 
of life adorn your maturity, when low debauchery has dis- 
honored your youth ? 

In old age ? — when the glow of youth is extinguished, 
and the chill of the grave already pervades your system ? 



220 



0, even then, sparks of concupiscence may be found smol- 
dering in your degraded heart ! Besides, abstinence has 
no merit when the opportunity for gratification is wanting, 
and the powers of the body fail to answer to the will. 

And are you really not afraid of death ? How, if it 
should surprise you in the rnidst of your sinful pleasures ? 
What a fearful departure ! Cut off suddenly, without 
shrift or penance ! O dreadful eternity ! 

And are you not afraid of the all-seeing eye of God ? 
It sees in the darkness of night, in the privacy of your 
chamber, in the depth of your seclusion. You imagine your- 
self alone ? Fool ! when and where would this be the 
case ? You are never alone. Behold, in the very mo- 
ment of sinning, that eye of Infinite Holiness blazes upon 
you. — Tremble ! lest its lightning pierce and destroy you I 

O whited sepulchres, beware I Outwardly, fine, hon- 
orable, well-disguised ; but within (you are), full of dead 
men's bones and all filthiness. (Matt. 23 : 27.) 

One eye penetrates the polished marble, and the most 
secret impulses of this shameful passion. O judgment- 
day ! What abominations wilt thou not reveal ! What illu- 
sions wilt thou not correct ! What ramifications of vice wilt 
thou not lay open ! 

My poor son, when will you return ? Ah ! not to-day ? 
Will it be easier for you to-morrow ? Will it be easier 
after weeks, months, years ? The stone falls, and gains 
fresh impetus in falling : the stream of bad habits swells, and 
its current becomes more and more rapid. 

Are you happy ? How could you be happy ? Nothing 
here below, satisfies us, because it is not God — how much 
less, then, can that satisfy us which is the very opposite of 
God? 

How do you feel after those moments — those orgies of 
sensual intoxication ? 



O how empty, how exhausted, how languid ! And what 
of the sting that is left deep in the heart ? Ah ! misery ! 
you sob forth ; and you have good reason for grief. 

Poor young man, what recollections shall, one day, tor- 
ture your soul ! Stretched upon the bed of death, you 
shall see pass before your spiritual eye those youtliful 
years which you now so shamefully desecrate ; you shall 
behold this or that deed, shudder at the enormity and num- 
ber of those impure actions, which, perhaps, you are now 
planning. 

You shall know, then, that you could, if you would, and 
that you could, because you should, have avoided them. 
And this flesh ! — ah, this sinful flesh, — it is almost decayed 
before your departure from earth I Tortured, bruised, with- 
ered, dead, it lies there, fit for nothing but to suffer ! 

Where is pleasure now ? What remains of it ? Perhaps, 
it has eved hastened your death. 

My dear young man, be wise in time. Avoid a vice 
which brands your youth with infamy ; which poisons your 
best days, and which, anticipating the future, nips the 
bud of its precious and beautiful fruits. 

Of all your past pleasures of the flesh, nothing remains 
but the bitter 'remembrance of having enjoyed them ! 



64. 

THE SPIRIT OF INDEPENDENCE. 

*^ He that rejecteth instruction, despiseth his own sotd.*' 
(Prov. 15 : 32.) 

Liberty is the capability of determining for one's self. 
This self-determination, however, must have good for its 



— 222 



end. The more perfect it is, the less it is capable of de- 
viating from what is right and good. 

So-called social liberty consists in an unquestioned ex- 
ercise of individual rights. A false liberty is synonymous 
with the rejection of all authority, no matter how w^ell- 
founded- 

God. our supreme Lord and Maker, is the Ruler of the 
universe as well as of individual men ; he has rights 
over us which, for the general and particular good of his 
creatures, he can depute, and has deputed, to civil and re- 
ligious authorities. 

Gradations in age, of themselves, presuppose subordi- 
nation to seniority. As every successive generation treads 
in the footprints of its predecessor, it mustbeled, instructed, 
trained, and reared by older and wiser hands. This 
makes dependence, docility, obedience, and submission, ne- 
cessary 

Different conditions, unequal distribution of worldly 
goods, social position, skill, mental superiority, the influence 
which exterior power united to moral strength, exercises 
upon those who live near, or with, one another, — are all 
fresh sources of mutual subordination — sources, which 
have their origin in the nature of man, and* his gradual de- 
velopment ; which proceed from the formation of a society 
consisting of many persons. 

To claim a liberty, which would be tantamount to a release 
from every mutual duty, is little better than folly and mad- 
ness. 

Parent and child, prince and subject, superior and infe- 
rior, rich and poor, powerful and weak, — stand in mutual re- 
lation to each otlier, — have rights and duties which are 
ordained by God, and founded in nature. 

This mutual external subordination, such as age, condi- 
tion, social position, influence of mind, and of external goods, 



— 223 — 



draw after them, carries, also, with it, an interior subordina- 
tion : a submission, a compliance of the will with everything 
that is morally right. 

Set aside this subordination ; sunder these bonds of ra- 
tional dependence and rightful obedience — and men will 
roam the earth like wild beasts. Individuals, tribes, races, 
and nations will annihilate each other ; all natural laws will 
be inverted, and the rational creation will present a spectacle 
such as is nowhere met with in the irrational, where depend- 
ence, order, co-operation, and mutual relief form the found- 
ation of a common existence. 

The observance of this interior subordination as a duty, 
(founded in the nature of man and in the existence of hu- 
man society), God has intrusted to our moral liberty. It 
is, consequently, an abuse thereof, when an exterior liberty 
is sought, which is neither in the plan of Providence, nor 
compatible with our position, as men and members of so- 
ciety. 

Revel, then, young man, in imagination, in a liberty im- 
possible in itself, and unblessed by God ; but, know, at the 
same time, that you become the more enslaved, the farther 
you withdraw yourself from a reasonable subordination. 

He that rejecteth instruction, despiseth his own soul (Prov. 
15 : 32) ; he rivets her chains, and delivers her up to the 
most degrading slavery ; for, ia as much as he will not be 
subject to every human creature for God's sake (i. Pet. 2 : 
13), he is betrayed into the fetters of sin and Satan, and pre- 
pares for himself a never-to-be-opened prison in hell. Let 
those fools who rave aboutliberty, go on. They may subvert 
the established order of things for a while, but they can do 
nothing against him who rules even kings with a rod of iron, 
(Ps. 2 : 13) ; and who, when he will, shall crush the heads 
in the land of the many. (Ps. 109 : 6.) 

Poor^ deluded young man, who are lured to destruction 



— 224 -— 



by that sweet word, Liberty ! It incites you to rebellion 
against parents and teachers ; authority is despised ; you 
are taught to set yourself up in judguient upon everybody 
and everything ; you are misled by high-sounding phra- 
ses of human greatness and self-importance I What will 
be the outcome of all this ? You shall fall under the rod 
of far more exacting task-masters, — bad men and unruly 
passions, — who will bind you in fetters, and domineer over 
you, as though you were mere dead, willless machines. 

And if, under the false pretense of Liberty and Frater- 
nity, you should be so unfortunate as to join those secret 
societies, whose real objects are carefully concealed, and 
which have long since fallen under the censure and curse 
of the Church — ah ! then, you will have to drain the cup 
of so-called Liberty to its bloody dregs, and the terrible 
Forward ! will become your tyrant without mercy and 
pity. Facts speak louder than words ; therefore, if any 
man have ears to hear, let him hear. (Mark. 4 : 23.) 

Not he whom men make free, or pretend to make free, 
is free ; but he whom the Son of God shall make free, shall 
be free indeed. (John 8 : 36.) But the Son of God 
makes us free through his holy word, through his example, 
through his grace, breaking the shackles of sin, of Satan, 
and of the passions. 

This spirit of the times, — the spirit of independence and 
misunderstood self-dependence, — you must drive from you 
with all your might. You must do battle against it, wher- 
ever and in whomsoever you find it — in the school, in the 
family, in the community, in Church, and state. It is 
inimical to your peace and repose, and to that of every one 
else. It aims at confusion and disorder ; and at the ruin, 
alike, of the individual and of the whole human family 

At some future time, through age, position, or experience, 
you may be called upon to exercise authority over others. 



— 225 



Will you not then desire respect and obedience from your 
subordinates ? 

Most assuredly ; it cannot be otherwise. Hence, learn 
now to be subject, to practise obedience, if, in the future, 
you would be fit, as a superior, to command and control 
others. 

Selfish preachers of a liberty which is all license ! They 
require of others what they themselves will not perform. 
Are they, alone, to enjoy liberty and equality ? 

O holy and glorious liberty of the children of God ! 
(Rom. 8 : 21.) Wide as the heavens, is the difference be- 
tween thee and that miscalled liberty which the world ex- 
tols to the skies. 

O holy liberty of the children of God, elevated above 
chains, and dungeons, and every mark and sign of physi- 
cal slavery ! 

O holy liberty of the children of God, which consists 
in the infallible prerogative of being good, and of being 
able to do good, at least in heart and will ! 

O holy liberty of the children of God, which springs 
from order, and whose result is the peace of God, which 
surpassetli all understanding ! (Phil. 4 : 7.) 

O holy liberty of the children of God, which recogni- 
zes God himself in all rightly-constituted authority ! To 
obey such, is surely no disgrace, since to serve God is to 
reign. 

O holy liberty of the children of God, which elevates 
the innocent youth far above the vicious, worldly-wise man, 
making up to him in heavenly wisdom, what is lacking in 
years of experience ! 

O holy liberty of the children of God, which rules every 
where ; for, where the Spirit of the Lord is, there is 
liberty ! (2. Cor. 3 : 17.) 

Truly, we have been called unto liberty : but we use not 



226 



liberty for an occasion of the flesh ; but, by charity of the 
Spirit, serve one another. (Gal. 5 : 13,) 



65. 

THE SPIRIT OF UNTRUTH. 
The inouih that belieth, killeth the soul (Wisd. i. 11.) 

Thou, O Lord, hast created my spirit for truth. Truth, 
alone, satisfies it ; it is a necessity to it ; it is its life. 

Buy truth ; and do not sell wisdom, and instruction, and 
understanding. (Prov. 23 : 23,) 

Prize truth, and try to acquire it in every way. Ac- 
cept only the truth ; believe only the truth. In all your 
researches, strive only after truth ; judge only after the 
perception of things, — this is true wisdom. To act other- 
wise, is to deceive and to belie one's self. 

Offer, also, to others, nothing but the truth. He who 
lies, sells wisdom, surrenders it, sets little value upon it. 

Young man, are you not the image of God, who is truth 
itself? I am the truth. (John 14 : 6.) This likeness is 
your most distinguished ornament ; do not disfigure it by 
falsehood. Though untruth should clothe you, as with the 
most splendid garment, it does not become you, it disgraces 
you, it disfigures you. 

There is an untruth of the heart, an untruth of the mouth, 
and an untruth of action. Thoughts, words, and deeds 
may proceed from untruth, and rest upon untruth. The 



most widely-spread form of untruth, is the lie of the 
mouth. 

Nearly all lies spring from self-love. 

You desire to please and to be agreeable ? You flatter, 
you speak of, and to, your neighbor otherwise than you 
think in your heart. You exaggerate and embellish your 
utterances at the expense of truth. 

You wish to be respected ? You attribute to yourself 
imaginary qualities, and make them pass current with 
others. 

You wish to conceal your fault, and escape a humiliation f 
You misrepresent the fact, and seek an escape by untrutli. 

You wish to gain an advantage over your neighbor ? 
You do not do justice to his good qualities ; you magnify 
his faults, while at the same time, you exalt yourself, jus- 
tify yourself, at the expense of truth. 

There are tliose who hold lying to be the most pardon- 
able of all faults ; — and are there not even such as reckon 
lying among the necessities of this life ? They call it pol- 
icy, prudence, circumspection, the unavoidable. 

But what does the just man, the truly conscientious man, 
think of it ? 

The just shall hate every lying word. (Prov. 13 . 5.) 
The upriglu man knows that the mouth that belieth, killeth 
the soul. (Wisd. i : ii.) And in the strength of this con- 
viction, he is not misled by the lying spirit of the age. 

No doubt, the kingdom of untruth is very extensive., 
Falsehood abounds on all sides of us ; and truth is outweighed 
by gold. The infant in the cradle begins to lie ; the boy 
at school continues the evil practice ; tlie young man among 
his companions, the adult in his avocation, the servant, the 
mechanic, the merchant, the high and the low, — all v^erify the 
complaint of the prophet : There is no truth in ihe land. 
(Osee 4 : i.) Truth has been forgotten. (Is. 59 : 15.) If 



— 228 



our generation has any advantage over that which preceded 
it, it is that politeness of manners, the varnish of culture, 
have made it easier to conceal our falsehoods. 

While untruth floods the world, like a mighty deluge — while 
it is constantly upheld and justified by a perverse people, — 
what does the Lord think of it, he whose truth remaineth 
for ever ? (Ps. ti6 : 2.) My mouth shall meditate truth ; 
and my lips shall hate wickedness. All my words are just : 
there is nothing wicked nor perverse in them. I hate . . . 
every wicked way, and a mouth with a double tongue. (Prov. 
8 : 7, 8, 13.) 

The Lord has only one balance ; and false weights are un- 
known to him. A deceitful balance is an abomination be- 
fore the Lord : and a just weight is his will. (Prov, 11: i.) 

Herein, the man of honor truly resembles God. As he 
thinks, so he speaks. His speech is : Yea, yea, no, no. He 
knows that v/hatsoever is more than these, cometh from 
evil. (Matt. 5 : 57.) 

It is true, he does not always say the whole truth, because 
he knows that silence at the right time is prudence ; but he 
says exactly what he means and thinks, and his intention is 
pure. 

If he be obliged to suffer for truth's sake, he rejoices and 
is glad ; he bears it, and continues to hope. Pie knows that 
truth, like the all-pervading sunbeam, will force its wa)-, at 
last, through the darkness ; and, if not sooner, at least, on 
the great Day of general reckoning, will throw its light upon 
the most obscure mysteries. 

And, suppose that truth should demand sacrifices, — are 
they not the noblest and most meritorious ? Could we suf- 
fer for a better cause ? On the contrary, to gain an advan- 
tage through untruth, is injury, disadvantage, loss, and dis- 
grace 

Do you know who is the father of lies ? (John 8 : 44.) 



229 



Listen : You shall not die . . . You shall be as gods (Gen. 
3 : 4, 5), said Satan to our mother Eve. All these, will I 
give thee, if, falling down, thou wilt adore me, he said to 
Jesus Christ. (Matt. 4 : 9.) 

Lies, and always lies ! Satan deludes those whom he 
tempts to evil. 

Yes, Lucifer carried with him to the depths of hell at least 
one resolution, — that of deceiving and lying, of robbing God 
of his glory, and of misleading man from his true aim. Sa- 
tan is the direct opposite of God in all things. God is truth, 
Satan is untruth ; when he speaketh a lie, he speaketh of his 
own : for he is a liar, and the father thereof. (John 8 : 44. 

What relationship arises from falsehood ? A partner- 
ship with Satan in his perverseness, in his rage of destruc- 
tion and ruin ! 

There are liars through surprise. 

There are liars through loquacity. 

There are liars through habit. 

There are liars through malice. 

There are professional liars. 

If the first be excusable, and by their volatility are not 
so much to the damage, as to the dishonor of mankind, the 
latter classes are members of that great family of liars, 
whose head and father is the devil himself, and are really 
deserving of the contempt and execration of the whole 
world. 

Yes, lying is an abomination before God, and an odious 
thing to all men of truth and honor. Lying is contrary 
to the object for which the gift of speech was bestowed 
upon man ; it aims at the destruction of human society, by 
shaking mutual confidence. 

Untruth, also, corrupts the character, and has manifold 
disorders in its train. Must not the habit of lying gradually 
lead to double-dealing, to cunning, craft, dissimulation, and 



— 230 — 



hypocrisy? to infidelity and violation or disregard of law- 
ful promises ? to sinful asseverations, cursing, and per- 
jury ? Does it not make one suspicious of others, by as- 
cribing to tiiem the bad habit of lying and double-dealing 
of which he knows himself to be guilty ? 

How very few of our young men really hold truth dear I 
From habitual, almost unnoticed, exaggeration, from a 
foolish lie and a false excuse to an injurious lie and rash 
imprecations — what a series of sins against truth ' 

Reserve in speaking, watchfulness over one's self, a manly, 
oft-repeated resolution of remaining faithful to truth at all 
times and in all places — are the most effectual means of 
curing a lying tongue. 

Yes, young man, fly lying. (Exod. 23 : 7.) 

Give your mind no oblique, perverse direction. Force 
not your spirit to that unnatural practice of falsehood, 
from which it shrinks back in horror. 

Often pray : Remove far from me vanity and lying 
words. (Prov 30 : 8.) Behold, thou hast loved truth. 
(Ps. 50 : 8.) Thoulovest truth, thou hast commanded jus- 
tice, thy testimonies and thy truth exceedingly. (Ps. 118 : 
13^0 O, that I might always be careful enough, and have 
courage enough, never again to depart from the chosen 
way of truth ! (Ps. 118 : 30.) 



66. 

THE SPIRIT OF UNCHARITABLENESS. 

Make doors afid bars io ihy iJiouih'"' (Ecclus. 28: 28.) 

Sometimes, a want of charity proceeds from a naturally 
stern and severe disposition. But, more commonly, it has 
its root in pride and inordinate self-esteem. 



— 231 — 



Superiority of knowledge, ability, wealth, noble birth, the 
habit of hearing praise and flattery, soon become sources 
of a fault into which a young man is easily betrayed ; 
and which affects all those unavoidable relations with his 
inferiors, his equals, or his superiors, inseparable from his 
condition in life. 

Those who are employed in literary work, will find them- 
selves, by their very occupation, especially prone to this 
spirit of uncharitableness. 

The desire of knowing more than others, the wish to ex- 
cel others, an overbearing self-sufficiency, jealousy, envy, 
secret dislike of those whose efforts are blessed with suc- 
cess, — put the student or scientist in ill humor ; they make 
his heart narrow and hard, rob his eye of its native simplicity, 
his tongue of its friendliness, his hand of the ready grasp 
of fraternal devotion. 

Another source of this vice is the spirit of the time it- 
self. Arrogance and self-conceit fostered and indulged in 
from earliest youth, cannot help but bear their fruits : 
Rash judgment, a spirit of contradiction, obstinacy, bitter- 
ness, vehemence, passionate rebellion. Equals and su- 
periors, without any jurisdiction, are called before the bar of 
reason, (or unreason) ; they are judged and condemned ; 
one becomes the judge, nay, even the despiser, of his neigh- 
bor, in the same degree in which he claims that his reason 
is superior to that of all others. And every time he 
gives sentence against his brother, his self-esteem and self- 
confidence increase. 

Suspicion, rash judgment, back-biting, calumny, detrac- 
tion, bitterness, mockery, insult, implacability, hatred, — 
poison tongue, mind, and heart. 

We overlook the fact that our neighbor stands in a 
higher relation to us, and represents the person of 
Christ. 



232 — 



And what becomes of the commandment of God, — to love 
our neighbor as ourselves ? (Mark 12 : 31.) 

At least, make a balance for thy words, and a just bridle 
for thy mouth : and take heed, lest thou slip with thy 
tongue. (Ecclus. 28 : 29 : 30.) Make doors and bars for 
thy mouth, (Ecclus. 28 : 28.) 

O door most difficult to guard ! I cannot help but open 
it sometimes, and then, alas ! how easily do wrong words 
slip out, together with good ones ! 

Truly, if any man offend not in word, the same is a perfect 
man. (James 3 : 2.) Necessity, advantage, and propriety 
often demand of me to speak — how watchful must I then 
be, to open this door at the proper time, and to shut it in 
right season ! 

If the God-fearing guardians, — wisdom and charity, — do 
not keep watch, disorder will arise, and that which should 
not, will find exit ; the honor of the neighbor will be as- 
sailed, discord will be sown, offense will be given, desires 
of revenge will be awakened, inflamed, and put into action ! 

O my God, how little do I endeavor to practise the 
godly advice of Tobias : See thou never do to another 
what thou wouldst hate to have done to thee by another. 
(Tob. 4 : 16.) 

How carelessly and rashly do I often judge my fellow- 
man ! 

How unsparingly do I speak of him ! He is almost the 
only subject of my conversation. I fall unmercifully upon 
him, drag forth his bad qualities to the light of day, while 
I place his good ones in shadow. The good is lessened, 
the bad, magnified. Evil motives are ascribed to him, good 
ones distorted. What is really bad is spread far and near ; 
imaginary bad is invented. 

And yet — the detractor is the abomination of men. (Prov. 
24 : 9 ) 



— 233 



If a serpent bite in silence, he is nothing better that 
backbiteth secretly. (Eccles. lo : i.) 

And, O my God ! how difficult is it to make good the in- 
jury inflicted by an evil tongue ! 

O, the sons of men, whose teeth are weapons and arrows, 
and their tongue a sharp sword ! (Ps. 56 : 5.) 

O Lord, thou alone knowest how incurable are the wounds 
inflicted by this venomous weapon ! 

Therefore, set a watch, O Lord, before my mouth ; and 
a door round about my lips. Incline not my heart to 
evil words. (Ps. 149 : 3, 4.) 

Hedge in thy ears with thorns : hear not a wicked tongue. 
(Ecclus. 28 : 28.) 

O, give me strength to keep a strict guard over my un- 
charitable tongue, that as the north wind driveth away ram 
(Prov. 25 : 23), so, the sweet charity of Christ may si- 
lence the voice of detraction. 

If even a cup of cold water given to a fellow-creature 
in thy name (Matt. 10 : 42) shall be so richly rewarded by 
thee, O Lord : what may I not expect from thy bounty, as a 
return for my efforts in saving my neighbor's honor, or in 
doing him good either in soul or body ! 



1 



— 234 — 



67 

SCANDAL. 

^''For lo, the wicked have bent their bo7v ; they have prepared 
iJuir arrows in the quiver: to shoot in the dark the upright 
of heart?' (Ps. lo : 3.) 

Some there are who, not satisfied with being wicked 
themselves, needs must draw others into their wickedness. 

It is the nature of vice to seek for companions ; and in 
this, the depraved resemble wild beasts ; becoming blood- 
thirsty, they seek for prey. And the young cub-lion went 
up and down among the lions, and became a lion : and he 
learned to catch the prey, and to devour men. He learned 
to make widows. (Ezech. ig : 6, 7.) 

This deliberate communication of vice, on the part of the 
wicked, is called Scandal. 

The more explicit and conscious the intention to injure 
the soul of another, the more diabolical, the scandal. 

To give scandal, in short, is to speak, to act, in such a 
manner, as to lead others away from virtue, or to induce 
them to commit sin. 

To give scandal, therefore, means to seduce ; it means 
to make the good bad, and the bad still worse. 

To what has God a better-founded right than to the 
soul of man ? He is her Creator, her Preserver, her Sav- 
iour, her Sanctifier. The soul is God's property. 

Upon her, he has stamped his image ; Jesus has re- 



— 235 — 



deemed her with his precious blood. In Baptism, the Holy 
Ghost has consecrated her as his temple. 

To give scandal means to murder this soul, to rob her 
of her life of grace, to thrust her into hell. 

To kill a soul ! What is everything earthly — what, the 
whole world with all its glory and treasures, compared 
with one soul ? 

To kill a soul ! To rob her of all her hitherto-acquired 
merits, to render her sterile in good, to deprive her of peace ; 
to deliver her over to everlasting torments, — the portion of 
the impenitent in that moment of death, which shall come 
as a thief in the night. (Apoc. 16 : 15.) 

This murder is an assassination, because, generally, the 
murderer of souls acts treacherously, lurks around a long 
time, plans everything beforehand ; perhaps, even ap- 
proaches in sheep's clothing. For lo, the wicked have bent 
their bow ; they have prepared their arrows in the quiver : 
to shoot in the dark, the upright of heart. (Ps. 16 : 3.) 

This murder seldom stops with one victim. Gen- 
erally, the seduced become seducers, and the corruption 
is thus propagated. The murderous weapon passes from 
hand to hand ; corpse is heaped upon corpse, and the whole 
earth becomes a grave of sin. 

Their slain shall be cast forth, and out of their carcasses 
shall rise a stink : the mountain shall be melted with their 
blood. (Is. 34 : 2,) 

Woe to the murderers ! Woe to that man by whom the 
scandal cometh ! It were better for him that a mill-stone 
were hanged about his neck, and that he were drowned in 
the depth of the sea. (Matt. 18 : 6, 7.) 

To give scandal, therefore, is the work of the devil : for 
he is a murderer from the beginning. (John 8 : 44.) 

What a dreadful responsibility ! To destroy God's crea- 
tion ! To render void the work of redemption ! To 



- 236 - 



hinder the Holy Ghost in his operations of grace ! To de- 
liver a soul to damnation ! To murder a brother I 

HoWj a man hunts his brother to death ? (Mich. 7:2.) 

The voice of thy brother's blood crieth to me from the 
earth ! (Gen, 4 : 10.) 

And how about the blood of Jesus ? Now, when you sin 
thus against the brethren, and wound tlieir weak conscience^ 
you sin against Christ. Shall the weak brother perish, for 
whom Christ died? (i. Cor. 8 : 11, 12.) 

What an awful responsibility ! As if I had not enough 
grievous sins to atone for, nor enough spiritual wounds 
and maladies to cure, — I must steep my hand in the blood 
of another, and must even commit sin through the agency 
of another ! 

And on the bed of death — what awful remembrances ! 

And at the judgment-seat ! I will require his blood at 
thy hand. (Ezech. 3 : 18.) 

And in hell — wolf and lamb, the seducer and the se- 
duced ! Woe to thee that spoilest, shalt not thou thyself 
also be spoiled ? (Is. 33 : i.) 

Woe to them ; for thev have gone in the way of Cain. 
(Jude II.) 

Go ye after him through the city, and strike ; let not 
your eye spare, nor be ye moved with pity . . . There- 
fore, neither shall my eye spare, nor will I have pity : I 
will requite their way upon their head. (Ezech. 9 : 5, 10.) 

Ah, how difficult it is to repair a scandal ! The poison 
has penetrated to the most minute veins : who shall find it, 
and remove it from the system ? 

And yet ? — a soul for a soul ! 

O, pray — pray fervently, that God may pardon you, that 
he may restore to life the soul that you have murdered ! 

Pray ; and let all your efforts, henceforth, be directed 
to repairing the scandal you have given. Save souls ; en- 



deavor to lead the erring to the path of virtue, both by 
word and example. Labor for the dissemination of virtue ; 
be an apostle of heaven ; seek to people the city of God. 

Beware of being the cause of evil in any shape or form ! 

There is more than enough of evil already in our sin- 
laden world. Do not increase it. There are plenty of 
those who err from their destiny, who miss their final end : 
do not augment the number of these wretches, and do not 
rush yourself into double ruin. Say rather : I will teach 
the unjust thy ways ; and the wicked shall be converted to 
thee. (Ps. 50 : 15.) 

Young man, — to pass through life with the consciousness 
of having murdered a soul through youthful passion ; to 
have taught her evil by giving her over to impurity, or by 
estranging her from religion ; to have deprived mankind, 
the family, the state, the Church, of a useful member, — 
what a bitter reflection ! What a gnawing remorse ! Save 
yourself from it. 

In the meantime, be you, also, on your guard against 
the wolves. 

If faith and morals be dear to you, be prudent and 
circumspect. 

Irreligious utterances, obscene discourses, bold deport- 
ment, importunity, impudence, cunning flattery, sensual 
confidingness, double-meaning words, and an endeavor to 
separate you from the crowd, — betray the wolf. Avoid him, 
fly from him ! If you cannot do this, seek aid, call the 
shepherd ; put yourself in the attitude of defense. 

If the wolf shall at any time have fellowship with the 
lamb, so the sinner with the just. Wliat fellowship hath a 
holy man with a dog.? (Ecclus. 13 ; 21, 22.) 



- 238 — 



68. 

THE ABUSE OF THE HOLY SACRAMENTS. 

" Therefore^ are there many znfirm and weak a7no?ig you, and 
many sleep."^' (i. Cor. 11 : 30.) 

It is one thing not to derive irom the holy Sacraments all 
the profit which can be drawn from them, and quite a dif- 
ferent thing to abuse, profane, or outrage them. 

The holy Sacraments of Penance and the Holy Eu- 
charist are, from their very nature, sources of unspeakable 
blessing. But, according as a person approaches these 
fountains with a large or small vessel, he will draw much 
or little grace ; according as he uses circumspection to 
preserve the acquired contents, will he enjoy what he has 
drawn, for a longer or shorter space of time. 

It is true, the length of time spent in preparation for the 
reception of the Sacraments is no criterion for the benefit to 
be deprived therefrom. The latter chiefly depends on the 
mind, the desire, the interior solidity. Nevertheless, the 
sanctity of the matter, the importance of the business, de- 
mand that we be free from unbecoming haste. 

Hurry and superficiality are much to be deplored and con- 
demned in connection with such holy actions. In such cases, 
the heart is not softened ; the dew of divine grace cannot 
penetrate it ; the fertilizing moisture cannot spread itself 
abroad. How, then, can an increase of grace be expected ? 

Here, above all things, is the saying applicable : What- 



— 239 — 



ever you do, do it with all your might. Perform it assidu- 
ously, with great care, and prosecute it in earnest to the 
desired end. 

Scanty thanksgiving, and a want of fervor after the recep- 
tion of the Sacraments, are also very injurious. At that 
time, especially, should we avoid throwing ourselves into the 
hurry and distractions of every-day life. 

Alas ! even at the best, the warmth of our devotion .s on^y 
too quickly evaporated. How, then, will it be, if you fling 
open all the doors and windows of your soul, and suffer the 
rude air of the outside world to have free passage therein ? 
Your devotion will vanish in a moment, and the invading 
chill will be all the more perceptible, will produce all the 
more injurious and fatal effects, because of the sudden tran- 
sition from heat to cold. 

O, if we did but know the gift of God ! (John 4 : 10.) 
If we were but thoroughly penetrated with the greatness of 
the favor conferred upon us in the most holy Sacrament of 
the Altar ! O, if we only understood the value of the divine 
gift, or the influence which a ^yorthy reception of the Sacra- 
ments exercises on our spiritual progress, our eternal inter- 
ests ! 

Unfortunately, we are wanting in reverence, in love, in 
fervor. 

The fire does not warm, tlie light does not enlighten, tlie 
medicine does not cure, the superabundance does not en- 
rich, and even the divine power does not strengthen. 

The bread of earth, rough and fleshly as it is, produces 
more effect upon our body, tlian this heavenly bread upon 
our soul. Fed wiih this lifeless bread, our body grows 
strong and supple, it defies sickness and deatli ; but we eat 
the Living Bread, which came down from heaven, — our Sav- 
iour, Christ the Tord, — witli all the fulness of his divinity, 
with all the merits and treasures of his humanity — and our 



— 240 



soul remains blind, lame, numb, inactive, — our will earthly, 
divided, cowardly, impotent ! 

My son, how many times have you already been at con- 
fession and holy Communion ? 

Is your heart any purer ? your zeal any more active ? your 
will any stronger ? your amendment more lasting ? 

Is your progress in holiness in proportion to the number 
of your past confessions and Communions ? 

See to it, lest your levity despoil even these overflowing 
fountains of their virtue for you. 

Superficial examination of conscience, superficial contri- 
tion, superficial accusation ; careless thanksgiving and per- 
formance of penance ; little recollection between confession 
and Communion ; haste before Communion, distractions at 
the time of Communion^ hurry after Communion, — no sign 
of recollection on the day of Communion ! O my son, what 
will become of your soul, if you do not take time and pains 
to receive this spiritual food worthily, to eat it becomingly, 
and to profit by it ? 

What shall I say of the unworthy reception of this most 
holy Sacrament ? This is the chief cause why there are so 
many infirm and weak among us, and many sleep the sleep 
of death, (i. Cor. 11 : 30.) 

And is this sacrilege so rare among young men ? 

Behold, how many perform their duty only from compul- 
sion, or through mere custom ! No reverence, no love, 
no interior impulse — and therefore, no solicitude, no fer- 
vor, no devotion. 

Carelessness gradually becomes mdifference, abuse — yes, 
even contempt and real malice against God and divine 
things. 

He who dares to approach the table of the Lord with a 
mortal sin unconfessed and unrepented of, upon his soul, 
outrages our divine Saviour, since he treats his most ador- 



— 241 — 



able Flesh and Blood like common food, and draws down 
upon himself the judgment of God, not discerning the body 
of the Lord. (i. Cor. ii : 29.) 

Through culpable carelessness, you have omitted a mor- 
tal sin in confession ? You have purposely, through false 
shame or malice, concealed a mortal sin in confession ? If 
in this state of spiritual death, you approach the altar, you 
are doubly dead ! 

The most holy Sacrament is a Sacrament of the living. 
It is food ; and food can never nourish a corpse. 

What a horrible outrage — an unworthy Communion ! To 
compel the Holy of Holies to enter into a heart filled with 
all uncleanness ! 

If a direct blasphemy, considered in and for itself, is the 
greatest of all sins ; and, if the sin of the Jews in crucifying 
Jesus, is only second in the order of great crimes ; next in 
rank comes the unworthy Communion, which maltreats 
and profanes the hidden God. 

God wills all holy things to be treated holily, even sa- 
cred vestments, sacred vessels, and buildings dedicated to 
holy uses. And he himself says : Give not that which is 
holy, to the dogs. (Matt. 7 : 6.) 

But what is holier than this holy Sacrament, which is the 
end and sum of all other Sacraments 

What is holier than the Body and Blood of Jesus, the All- 
holy One, who now reigns gloriously in heaven, tfee future 
Judge of the living and the dead ? And what concord hath 
Christ with Belial ? (2. Cor. 6 : 15.) 

Treachery and hypocrisy are added to sacrilege. The 
mask of friendship is assumed ; one approaches our Lord, 
like Judas. Malice is concealed under the cloak of piety ; 
defiance under the guise of pretended reverence ; and vio- 
lence under a friendly demeanor. 

Thus, this most loving Saviour receives the blackest in- 



— 242 — 



gratitude in return for his generous kindness. O my people, 
what have I done to thee ?— Answer thou me ! (Mich. 6 : 
3.) I have planted thee a chosen vineyard, all true seed : 
how, then, art thou turned unto me into that which is good 
for nothing, O strange vineyard ! (Jer. 2 : 21.) Thou 
preferrest Barabbas to me, and ihou crucifiest me, thy Sav- 
iour ! 

O sacrilegious deed ! To his other sins, the unworthy 
communicant adds a new and far more terrible one. Man 
outrages his Lord, the creature the Creator, the redeemed 
his Redeemer ! ]\Iedicine is changed into poison, blessing 
into a curse, the blood of redemption into the blood of 
vengeance ! The sacrilegious wretch eats his Judge, to- 
gether with his judgment : He that eateth and drinketh 
unworthily, eateth and drinketh judgment to himself, d. 
Cor. II : 29.) 

V^hat wonder that the Lord withdraws himself from 
such a wretch ! Not only has he outraged grace, but the 
Author of grace and life, (Acts 3 : 15) — profaning and 
trampling his blood under his feet ! 

And the heart of such a sinner, as a consequence of his 
sin, becomes daily more and more indifferent, harder and 
colder towards all things divine. 

When such a monstrous crime has been once committed, 
what is there to hinder its repetition ? 

Spiritual blindness grows, obstinate impenitence increases. 
Behold the stillness of death within — hypocrisy without — 
the soul poisoned — men deceived — God betrayed ' 

Nor, does the evil end in spiritual sickness, spiritual 
weakness, multiplied spiritual death. Not unfrequently, 
the unworthy communion is followed by corporal woes, — 
sudden and unprovided death, the eternal ruin of the body, 
as well as of the soul 

Can it be possible that, at your early age, you have al- 



— 243 — 



feady committed so horrible a crime ? If so, young man, 
what prospect is there for the future ! 

Will you harden yourself against all that is good, noble, 
and sublime, through having begun your career with the 
very worst of crimes ? 

O, if the love of your Saviour has altogether vanished 
from your heart ; if it be so estranged from him that you are 
able to betray him deliberately and in cold blood, — of 
what will you not be capable ? 

Judas, dost thou betray the Son of man with a kiss ? 
(Luke 22 : 48.) Your Saviour has not deserved this at your 
hands. 

If you will not take the trouble of preparing a pure 
dwelling for the Most Holy in your heart, then, better were 
it that you should not invite him to it. 

Be honest ; do not say : Lord, I am not worthy that thou 
shouldst enter under my roof (Matt. 8 : 8) ; say rather : 
I do not wish to make myself worthy ' For, although your 
coldness may wound your Saviour deeply, your presump- 
tion will not profane the Holy of Holies. 

O most patient Jesus ! how dear to thy loving Heart 
must not thine elect be, when, for their sake, thou didst 
institute a Sacrament, in which wicked men possess so rich 
an opportunity of basely mocking and insulting thee, and 
of most cruelly outraging thee ! 



— 244 — 



69. 

HUMAN RESPECT. 

^^For^ whosoever shall he ashamed of me, and of my words, 
of him shall the Son of man be ashamed.^' ( Luke 9 : 26.) 

There is onh^ one thing of which a man ought to be 
ashamed : of evil ; — to do evil, or to have done it. 

But, miserably enough, he is often ashamed of the very- 
opposite : of avoiding evil and doing good. 

The thought of being ridiculed, blamed, or despised by 
others, disquiets him ; he becomes confused and alarmed ; 
he acts contrary to his better conviction. The inspiration to 
good is slighted, the favorable opportunity passes — he is 
overcome, — conscience, virtue, God, are surrendered ! 

Young people yield easier than others to this false shame, 
this foolish fear, — because their imaginations are so lively, 
their minds so susceptible of all impressions. 

How many conversions from evil to good, and from good 
to better, does not this human respect prevent ! How much 
evil does it not cause, how much good does it not frustrate ! 

What will they think of me ? What will they say to it ? 
They will laugh at me, ridicule me. How can I separate my- 
self from this, or from that ? How can I give up this one or 
that one ? They will think hard of me; it will look odd 
and singular ! 

The whole world is full of such cowards ; and often those 
who boast most of their independence, are the most piti- 
ful slaves of this mean passion. 



— 245 — 



Honor— much- abused word ! Does honor consist in 
cowardly comphance, in a more-than-untimely readiness to 
please? in sacrificing conscience? in surrendering our 
highest and best convictions ? 

Has he honor who lies down in cringing servitude, — the 
bond-slave of a word, a jest, a look, a reproach ? 

Coward ! — for such you are, and as such you are re- 
garded even by those to wliom you yield ; — coward, why do 
you suffer yourself to be thus enslaved ? 

Are those whom you so much fear, your legitimate lords 
and masters ? 

God alone is, by right, your Lord and Master. From him, 
you have your being ; he can take it away from you at his 
pleasure, whenever he wills, — and not they. He shall, one 
day, judge you. His good pleasure must be of more value to 
you than all the displeasure of men. God's displeasure can- 
not be outweighed by all the good pleasure of men. 

Be not afraid of them that kill the body, and after that 
have no more that they can do. But I will show you whom 
you shall fear : fear ye him who, after he hath killed, hath 
power to cast into hell, I say to you, fear him. (Luke. 12 : 
4, 5-) 

Alas ! what an insult do you offer to God by preferring 
man before him ! Are you, then, ashamed of God ' 

What is more honorable than to serve God ? to do his 
holy will ? Is he not the King of heaven and earth ? Is he 
not the best, the highest, the loveliest, and the most beauti- 
ful .? 

How, if God should, one day, be ashamed of you ? If, 
on the terrible judgment-day, he let you perish in your noth- 
ingness ? If, then, he should deny you, as you deny him now, 
if he should refuse to know you ? "What then ? 

Whosoever shall be ashamed of me, and of my words, of 
him shall the Son of man be ashamed, when he shall come 



— 246 — 



in his majesty (Luke 9 : 26), says the Lord : — and he 
will keep his word. 

Tell me, at least, before whom are you ashamed ? 

Before the good and virtuous ? Before those who will, 
one day, come with the Saints of heaven to sit in judg- 
ment over the world ? 

Is it not rather before sinners, evil-doers, perverts, and 
fools ? Yes, indeed — fools. The Sacred Scripture says : 
Fools hate them that flee from evil things, (Prov. 13 : 19.) 
Yes, indeed — sinners. The worship of God is an abom- 
ination to a sinner. (Ecclus. i : 32.) And again : He 
that walketh in the right, and feareth God, is despised by 
him that goeth by an infamous way. (Prov. 14 : 2.) 

Are you so sensitive as to the recognition or respect of 
men ? Why, then, do you not labor for the esteem and praise 
of the just and good ? 

Why all these cowardly fears ? Is virtue, then, some- 
thing disgraceful? What has any worth, if not it, and it 
alone ? 

Riches vanish, honors evaporate, pleasures slip away : — 
virtue, valuable in itself, recognised by God, fostered by 
the noblest and best of men, — an object of envy, even to the 
wicked, — virtue remains, reaches even beyond the grave — 
crowns, and is crowned, — reigns in, and for, all eternity ! 
They that instruct many to justice, shall shine as stars for 
all eternity. (Dan. 12 : 2.) 

Can it be possible that you are ashamed of your nature, of 
your existence, of your destiny ? — Unheard-of folly ! — 
Is the bird ashamed of flying, the fish of swimming ? And 
is not the service of God your nature, your element, your 
end and aim ? Fear God, and keep his commandments : 
for this is all the man. (Eccles. 12 : 13.) 

You are afraid of being thought singular, odd, queer, pe- 
culiar ? 



— 247 — 



But, are you not aware that, as a virtuous man, you will al- 
ways be singular, odd, queer, peculiar in a world of sinners ? 

Not to be singular in the sense of the wicked, is to re- 
nounce all virtue. 

If you do not walk in the broad way of destruction, you 
are singular ; if you walk in the strait path, and seek the 
narrow gate, you separate yourself from the vast multitude 
that rush through the wide portals into everlasting ruin. 

Remain singular ! The singular ones go into heaven, 
whilst the children of the world remain outside. 

Say, young man, what will become of you, if you accom- 
modate yourself to the sentiments and conduct of certain 
youthful companions ? If you praise what they praise, 
blame what they blame, do as they do ? Do they not 
travel in crowds upon the broad road of sin and sensual- 
ity ? 

No, you have a conscience ; you have your prmciples, 
drawn from the Gospel ; act according to these, and ask 
for nothing else. 

It is time for you to become a man ; to be, in the fullest 
sense of the word — manly. You talk and dream so much 
of self-dependence ; — where is it ? 



70. 

THE INJURY PRODUCED BY HUMAN RESPECT. 

"ZTc? //la^ feareth marij shall quickly fall." (Prov. 29 : 25.) 

Human respect is injurious alike to all virtues. 
First of all, it interferes with our duty to God. 
The external worship of God, either ceases altogether, or 



— 248 — 



is wanting in those outward manifestations of reverence to 
which the divine majesty has so just a claim. 

Behold the victim of human respect ! He is ashamed 
to say grace before and after meals ; he shrinks from bend- 
ing his knee in church, from making the sign of the cross, 
or from taking holy water. He fears to show respect to the 
images of the Saints, and to persons and things consecrated 
to God ; or to observe a pious, modest, and humble de- 
portment in church and at prayer. 

If he were alone, unseen, perhaps, he would do all these 
things, but, — Heavens ! he cries : I do not want to be 
laughed at ! 

And why is he so seldom seen at the tribunal of Pen- 
ance ? at the table of the Lord ? 

Perhaps, he feels the need of these Sacramental helps ; 
but, — The people I he urges. They will call me a great 
devotee ! 

Will not this, perhaps, only apparent coldness, gradually 
penetrate to the heart ? What will become of his poor 
soul, if he delay frequently to purify her from sin, nourish 
her with the Bread of life ? 

Miserable delusion ! We are not ashamed to show honor 
to men ; to be polite, courteous, and agreeable to them ; 
to vie with each other in acts of kindness. We are not 
ashamed to appeal to the mighty and the rich for their 
favor and good-will ; we are not ashamed of satisfying the 
wants of the body by food and drink, rest or recrea- 
tion. But you, poor soul, must famish, must do without 
the Bread of heaven — not because of a persecution — but 
through fear of a mocking word, a spiteful reproach. Thou, 
O my God, must content thyself with a mean, cowardly, 
hidden homage, because it requires courage to confess thee 
publicly and frankly ! 

Again : how will our holy Church fare, if attacked in the 



— 249 — 



presence of such a craven-hearted young man ^ If it be de- 
rided, he is silent. If it be calumniated, he is silent. If 
it be insulted, he is silent, The priesthood is defamed, holy- 
rites and ceremonies are scoffed at, facts are distorted, lies 
are forged ; he has no word of defense. All at once, he has 
become ignorant : he is dumb as the dead. Soon he will not 
shrink from even deriding, calumniating, and stoning his 
Mother ! 

Confession, indulgences, the Papacy, celibacy, Religious 
Orders, pilgrimages, and pious institutions, — all these are 
attacked in his presence : human respect has long since 
disarmed the coward ; yes, he joins in the attack, and 
strikes — oh horror ! — his own Mother . 

He seems only awaiting the opportunity to ask with 
Judas : What will you give me, and I will deliver him 
unto you ? (Matt. 26 : 15) — I will betray my faith, my re- 
ligion, my Church, my Saviour — yea, and for less than 
thirty pieces of silver ! 

O, the unworthiness of such conduct ! O, the mean- 
ness, the inconstancy, the moral degradation ! Have we, 
perhaps, been transported back to the times of Nero, Dio- 
cletian, Julian ? Are we surrounded by burning stakes, 
roaring lions, flasliing swords, a howling, raging rabble.^ 

Far from it ! My Saviour is not ashamed, for my sake, 
to hang naked, despised, forsaken, upon the cross, between 
two malefactors, in the sight of all Jerusalem : — and I dare 
not to give him even the smallest public proof of my 
love ? 

The Cluirch is not ashamed to take care of me, a degen- 
erate son ; to accompany me from the cradle to the grave, 
with her multiplied maternal blessings ; to allow me, even as a 
sinner and a prodigal son, the title of a Christian, of a Cath- 
olic ! Her pure hands do not fear to raise up me, the most 
impure of her sons j her chaste mouth does not hesitate to 



- 250 — 



offer me the kiss of reconciliation : yet, from my lips, there 
comes no earthly word in defense of her rights, her dignity, 
her honor, her grandeur, her beauty ! I have brought 
up children, and exalted them : but they have despised 
me. (Is. I • 2.) 

No less have our fellow-creatures to suffer from this mis- 
erable human respect. 

Is there question of those in higher places ? Through 
human respect, one joins in the silly cry of freedom and 
equality ; one rebels even against those to whom, after God, 
he owes everything. 

And your teachers ? x\las ! they are spared neither the 
abuse of the slavering tongue, nor the rudeness learned from 
others. To torment, to despise, to lower, and do them in- 
justice, is considered well-bred and manly ; to submit, 
to yield, to treat with respect and courtesy, the height of 
folly and disgrace ! 

To attack everything ; to summon everybody to an ac- 
count before the judgment-seat of one's own reason ; in all 
things, to know the why and the wherefore ; and to surren- 
der at no price, — belongs to the spirit of the times, shows 
enlightenment according to fashion. Who would dare to 
think and act differently ? 

Heartlessness and contempt towards equals ; hardness, 
arrogance, lordly bearing towards inferiors — fruits of the 
most hateful egotism, — almost pass for virtues. This is 
self-reliance, firmness of character, manliness. 

Is there question of principles ? The loosest are those 
of the majority ; they are favored. Honor, revenge, duell- 
ing, suicide, are permissible, or at least, excusable, acts. As 
to morality, if one only avoid the most flagrant crimes, if 
he but escape talk and publicity,— for the rest, human 
weakness deserves some indulgence ; we are not angels. 

Ifere, ?l double-meaning word i§ spoken— you remain 



— 25i — 



lent ; there, a smutty one — you show no sign of disapproval ; 
again, a vulgar one — you lau.;h at it. And, in order to 
avoid all suspicion of narrow-mindedness, one, at last, joins 
in, applauds, contributes his share, outdoes — y ea, vies with 
the rudest in nastiness , and thereby, purchases for him- 
self among young libertines and low companions, the un- 
enviable reputation of being a good fellow — of a young man 
tliat knows how to live — who lives and lets live, — a liberal, 
broad-minded young man full of "go." 

In the dictionary of worldlings and sinners, intemperance 
is excusable weakness ; idleness — necessary relaxation ; 
endless, and, too often passionate, play — pastime ; reading 
of sensual books — culture, knowledge of the world ; ex- 
travagan-ce — generosity ; vanity and affectation — civility ; 
flattery — courtesy ; untruth — necessary reticence ; ambi- 
guity — prudence ; dishonesty — clever calculation. 

Woe to you that call evil good, and good evil ; that put 
darkness for light, and light for darkness ; that put bitter 
for sweet, and sweet for bitter (Is. 5 : 20), for men's 
sake ! 

The slave of human respect is like n puppet, involuntarily 
performing all the motions which Satan and the world 
compel it to. 

Pitiful role ! — especially for a young man, who should 
carry his free, noble brow high in air, and not suffer it to 
bear the brand of a miserable bondage to creatures ' 

Evil companions may sneer at you, because you discharge 
the duties of your station ; because you study, labor, and 
make good use of your time. Answer : 1 know what I am 
about ! 

They may entice you to carousals, to dangerous amuse- 
ments, say : I will not go with you ! 

They may press you to learn the cause of your change 
of life, tell them : That concerns me alone ! 



— 252 — 

They may mock at your altered demeanor ; let them go 
on ; blunt arrows do no harm. 

They may laugh at your conscientiousness ; pity their 
want of conscience. 

Contradict when and where necessary ; have courage ; 
defend yourself. Here, defiance is necessary and right. 

The worst thing that could happen to you in this case 
would be the best : that such people would let you alone. 

O happiness to be rid of such perverse and false friends, 
and to be able, at last, to breathe freely once more ' 

Thou hast broken my bonds : I will sacrifice to thee, the 
sacrifice of praise, (Ps. 115 : 16, 17) — to serve thee as 
I must ; to love thee as I can ; to be guided only by holy 
fear, as I should ! 



71. 

THE PROXIMATE OCCASIONS OF SIN. 
^^He that loveth danger shall perish in ity (Ecclus. 3 : 27.) 

In vain, do you penetrate into the malice of individual 
vices, and strive to awaken in you that detestation which 
they deserve. If you do not avoid the occasions of sin, 
all the rest will be a mere matter of the understanding, and 
your responsibility will only become the greater. 

True, you can not avoid every danger of sin. The world 
is covered with snares ; the whole world is seated in wicked- 
ness, and the worst of all dangers, you carry around witli- 
in yourself, — the. sting of the flesh, of the passions. 



253 — 



There are, however, very many occasions of sin, from 
whicli you can very well withdraw yourself. 

Sinful occasions are as manifold as the conditions of life. 
Each man, woman, and child has his, or her, peculiar temp- 
tations. No age, sex, or rank is free from dangerous 
occasions. 

By proximate occasions, are understood those exter- 
nal relations by which a certain party commonly falls, 
be it through his own frailty, or by reason of the power 
with which they operate upon him. 

For one, it is a certain place ; for another, a certain dan- 
gerous person ; for this one, it is a certain occupation ; for 
that one, an amusement, a book, a play, or something else. 

The hrst resolution which I must make, when I sincerely 
turn to God, and desire to be confirmed in my conversion, is, 
with earnestness and determination, to avoid all proxi- 
mate occasions of sin. Without such a resolution, a true 
and lasting conversion is altogether out of the question. 

Is not the old Adam still living in me ? Am I not still 
the same weak, frail, sinful man as before ? Has the 
possibility of sin ceased, because my will has, for a 
moment, turned away from evil to good ? 

In the next occasion, I shall probably fall again. He 
that loveth danger, shall perish in it, — and I certainly love 
the danger, if I do not keep away from it when I can and 
should. 

In the proximate occasion, do I not, in a certain sense, 
challenge sin, and defy God to withdraw his grace from 
me ? Is God bound to give me extraordinary, powerful, 
and therefore, sufficient, grace, because it pleases me to be 
foolishly bold and wilfully to put myself into situations in 
which ordinary graces are insufficient. 

Thoushalt not tempt the Lord thy God. (Deut. 6 : i6.) 
You must not expect God to work miracles of grace in you. 



— 254 



Yet, this is exactly what you do when you throw yourselt 
into the proximate occasions ot sin. 

In the jDroximate occasions, the evil inclinations awaken 
with renewed force ; old habits assert themselves your for- 
mer blindness returns upon the understanding — the will 
wavers — the propensity to sin becomes stronger — whole- 
some thoughts retreat into the background — Satan gains 
more and more ground, — alreadv, through your own fault, 
you are too weak to resist the pressure of temptation — you 
stumble, you fall ! 

Why did you go in the way of ruin, in spite of the warn- 
ing of the Holy Ghost, and of your conscience ? Trust not 
thyself to a rugged way, lest thou set a stumbling-block to 
thy soul. (Ecclus, 32 : 35.) 

It may, indeed, be difficult to you, young man, to sever 
certain bonds wherewith you are tightly fettered. 

To give up this intercourse — to avoid that society — to 
shun such and such a person — to enter no more that bril- 
liant, seductive house — to renounce this recreation — to burn 
that book,- — how disagreeable, how difficult, how impos- 
sible ! 

But, my dearly beloved young man, have pity upon your 
own immortal soul ! 

In such a place, evil is spoken ; shameful words strike 
your ear, your heart is defiled. You join in the sinful con- 
versation, you become more and more involved in the maze 
of certain well-known failings. — Save yourself, fly — to re- 
turn no more ! 

And those other boon companions whose vicious life 
and low enjoyments should have, long ago, filled you with 
disgust, — will you not now turn your back upon them ? 
Only see, what you have already learned in that debasing 
society ! Count the wounds which your soul has received 
on this self-chosen battlefield ! Away — fly — save your soul ! 



— 255 — 



And that toul syren, whose charms and graces seduce 
your heart and eye ? 0 young man ! — you ? — in such close 
proximity to that vile woman ! Do you not know, then, 
that wine and women make wise men fall off, and shall re- 
buke the prudent. (Ecchis. 19: 2.) O great, patient Job ! 
thou pure and prudent hero of the Old Law, — arise, and 
teach this rash, uncircumspect young man, to make a cov~ 
enant with his eyes, that he may not so much as think of 
a virgin. (Job 31 : i.) 

O, flee all these youthful desires ! Follow, rather, jus- 
tice, faith, charity, and peace, with those who serve the 
Lord wilh a pure heart. (2. Tim. 2 : 22.) 

If, says Christ, thy right eye cause thee to offend, (if 
it be the occasion of sin to you,) pluck it out, and cast it 
from thee ; and if thy right hand cause thee to offend, cut 
it off, and cast it from thee. (Matt. 5 : 29, 30.) Will you 
hesitate to sever relations which are far less intimate, 
whose removal is attended with far less pain, than these ? 

My dear young man, ask yourself in the presence of 
God, if there are no chains to be broken which hinder 
you from your eternal destiny. 

Do not delay ; your fetters are becoming stronger and 
stronger ; they restrain you in narrower and narrower 
circles. Every moment is loss of time ; it brings an added 
danger of death. 

You flatter yourself that you will become better, and 
more confirmed in good — and yet, you will not avoid the 
proximate occasions of sin ? 

O, have sense ! Do not deceive yourself so cruelly. Do 
not destroy the fruits of those painful efforts, which you 
have already made to extricate yourself and escape eternal 
bondage ! 

Arise, be manly, shake thyself from the dust, — arise, sit up, 
0 Jerusalem ; loose the bonds from off thy neck, O captive 



- - — 256 — 

daughter of Sion ! (Is. 52 : 2.) Take hold of arms and 
shield ; bring out the sword, and shut up the way against 
them that persecute you. (Ps. 34 : 2, 3.) 



72. 

ASSOCIATIONS. 

My son, if sinners shall entice thee, consent not to them 
(Prov. I : 10.) 

There is scarcely any class that live so little for them- 
selves, or apart from others, as young people. 

In school and college, the young man is continually 
among others. Youthful vivacity itself , the need of asso- 
ciation, of communication with others ; the consciousness 
of inexperience, the feeling of weakness in separation, — all 
bind him to his equals, or to those older than himself. 

From this, arises the greatest danger to the young man. 

Continual intercourse gradually leads to resemblance. 

Manners and speech make an impression ; a friend's 
thought expressed in word, easily becomes my own ; his 
way of acting becomes mine. Natural amiability, conge- 
niality, authority of position and age, increase this impres- 
sion. The association becomes more intimate ; one imitates 
the other ; the friend loses himself in his friend — becomes 
one with him. 

O how often is youthful precipitation surprised in a 
deplorable mariiier \ What dreadful snares (Jg^s yguth^ 



257 — 



ful levity sometimes prepare for itself ! Testing nothing, it 
blindly rushes ahead, and takes all for granted. 

A resemblance of minds, similar tastes, a certain attrac- 
tion, an overflowing Vvit and good liumor, pertness, readi- 
ness of speech, yes, even mere physical graces alone, are 
decisive in friendships, and tie more or less intimate and 
lasting bonds. 

But ah ! all that glitters is not gold. 

All are not friends that carry a fair outside. Trust not 
every one ; see well to whom you commit yourself, and 
give your heart. 

Holy Scripture expresses this still more clearly, when it 
says : According to thy power, beware of thy neighbor ; 
and treat with the wise and prudent. (Ecclus. 9 : 21.) 

If there be question only of every-day acquaintances ; of 
that transient intercourse with other young men, sucli as 
is unavoidable in common life — make it a rule to have ab- 
solutely nothing to do with suspicious, much less with 
bad, immoral, irreligious, companions. Only in as far as 
Christian charity demands, and an enlightened zeal for 
souls makes expedient, permit yourself to associate in pass- 
ing with such characters ; and even then, with great reserve 
and circumspection. 

There are young people whose perversity knows not how 
to conceal itself. When you see a young man given to 
brooding, dreaming, frivolous language, unguarded talk 
about religion, the priesthood, pious usages, superiors, and 
the law ; — when you see him shunning the house of God, 
divine worship, the word of God, and the holy Sacraments ; 
pouring out the gall of his bitter heart against everyone 
and everything good ; — when you note the bold, lascivious 
eye ; the gross sensuality depicted in carriage and coun- 
tenance ; the passionate vehemence of his wanton 
ways ; his pleasure in drinking, gambling, and rioting ; 



- 258 - 



his insatiable desire of enioyment ; his disgusting van- 
ity ; his loose tongue addicted to boasting, don:iineer- 
ing, rash iudgments, presumption, and want of charity ; 
his waste of time, and neglect of ahiiost all the duties 
of his station in life ; — friend, know such an association to 
be a communication of death : Thou art going in the midst 
of snares. (Ecclus. 9 : 20.) 

Without being guilty of rash judgment, you may perceive 
from some of these appearances, where and how far, dan- 
ger threatens you. Beware ! Retreat ! Stand up with 
courage, where it appears prudent and expedient so to do. 
At all events, be on yourjguard against applauding such men ; 
otherwise, you will gradually lose your independence. And 
— what a disgrace to writhe under the feet of such people ! 

Then, there are young men who are neither very bad, nor 
very good, neither hot nor cold ; certain harmless creatures 
who are dubbed by others, mere ciphers. 

With these, you run no risk ; but, at the same time, you 
will learn nothing good or valuable. Here, fraternal charity 
and social civility must tell you what to do. 

On the other hand, there are young men exemplary in 
diligence, piety, and morality. They love prayer and 
the Sacraments ; they are reverent and recollected in the 
house of God ; and even their cheerfulness and gaiety bear 
the stamp of a certain seriousness and amiable maturity. 
They respect their superiors, and scrupulously perform all 
the duties of their state of life. An impure word never de- 
files their lips ; self-restraint and decorum render their 
presence desirable, and their company agreeable. 

Hold fast to these ; stand on their side ; defend them, 
encourage them, be especially amiable and obliging to them. 
Even from a transient intercourse with them, you will 
derive much advantage. 

If there be question of a more intimate intercourse, in 



— 259 — 



which one will mutually confide the inmost thoughts and 
feelings of his heart to the other — first of all, endeavor to 
be sure that he whom you intend to make your confidant, 
is really good and virtuous, possessing the reality, as well 
as the appearance, and being able to stand the test of the 
closest observation. 

Away with all those who are a hindrance to you in the 
important affair of your sanctification ! 

Away with those who endeavor to alienate you from 
prayer and the reception of the holy Sacraments — who 
only praise the world, its enjoyments, honors, and pleas- 
ures, — who are engrossed with vanities, and who only there- 
in seek their consolation and happiness ; to whom the su- 
pernatural is folly : and who seem, so to speak, inaccessible 
to a higher conception of life ! Do such persons suit you — 
you, who are already too much disposed to mistake the 
serious side of life ? 

Away with idlers, tattlers, good-for-nothings — people who 
do not perform the duties of their own state of life, 
and are displeased with others who fulfil theirs ! How they 
would be pleased, if you would live as they live ! Uncon- 
sciously, they will draw you into their magic circle, allure 
you into gambling, unworthy pastimes, societies, theatricals, 
pleasures cf a doubtful nature. And will the evil stop 
there ? 

Let them go their ways. Let them frequent their favorite 
saloons, empty their glasses, make the street-corners their 
chosen lounging-places ; let them see, and be seen ; — you 
have something better and more serious to do : you have 
your soul to save, God to serve, heaven to gain. 

With such associates, you can learn nothing good, but 
only what is bad, or leads to b:id. If a closer intercourse 
be not truly profitable to you, it is injurious to you. 

He that toucheth pitch, shall be defiled with it : and he 



™- 260 — • 



that hath fellowship with the proud, shall put on pride. 
(Ecclus. 13 : I.) The same may be said of all vices. 

Be not deceived : evil communications corrupt good 
manners, (i. Cor. 15 : 30.) 

Take heed to thyself, and attend diligently to what thou 
hearest ; for thou walkest in the danger of thy ruin. (Ecclus. 
13 : 16.) 

He that walketh with the wise, shall be wise : a friend 
of fools shall become like to them. (Prov. 13 : 20.) 

Be not a friend to an angry man, and do not walk with 
a furious man : lest perhaps thou learn his ways, and take 
scandal to thy soul. (Prov. 22 : 24, 25.) 

Be not delighted in the paths of the wicked, neither 
let the way of evil men please thee. Flee from it, 
pass not by it : go aside, and forsake it. (Prov. 4 : 14, 15.) 

My son, if sinners shall entice thee, consent not to them. 
If they shall say : Cast in thy lot with us, — my son, walk not 
with them ; restrain thy foot from their paths. For their 
feet run to evil. (Prov. i : 10-16.) 

But how, if you should have had the misfortune of form- 
ing a friendship with a wicked associate ? 

O then, come forth out of Babylon, flee ye from the 
Chaldeans ! (Is. 48 : 20.) Go out of the midst of her, 
my people, that every man may save his life from the 
fierce wrath of the Lord I (Jer. 51 : 45.) 

And if you have inadvertently been betrayed into an in- 
tercourse which was not bad in the beginning, but which 
you now perceive is dangerous for you, either because the 
friend walks in evil ways, or, because the friendship degen- 
erates : — break it off at once^ quickly, decidedly, and com- 
pletely. Only by doing this, is there safety from mutual 
destruction 



26l 



73. 

BOOKS. 

Separate thyself from thy enemies, and take heed of thy 
friends^ (Ecclus. 6 : 13.) 

There are, also, inanimate friends, who exercise great in- 
fluence — namely, Books. 

Here, too, an intimate intercourse takes place. 

Thoughts and sentiments are exchanged, one becomes 
fond of the other ; and, finally, intercourse begets resem- 
blance. 

Upon the young man — especially upon him who is 
susceptible and highly imaginative — books exercise a 
powerful influence. 

O young man, in this matter, be very much on your guard ! 

Your thirst for information impels you to read. You de- 
sire culture, and know that books promote it. 

Many idle moments are employed in reading. 

The world is flooded with books. Every where there are 
opportunities for reading — public and private libraries, cir- 
culating libraries, magazines, journals, and legions of news- 
papers. 

You are handed books, you are pressed to read them ; 
your studies themselves require you to be well-read. 

And amongst all these books — how many are poisonous, 
how many deadly ! Here, especially, the words find appli- 
cation : Therefore, hath hell enlarged her soul, and opened 
her mouth without anv bounds : and their strong ones, 
and their people, and their high and glorious ones, shall go 
(iown into it. (Is. 5 : 14.} 



— 262 — 



Titles arousing the curiosity, elegant finish, suggestive 
illustrations, cheapness — snares in abundance ! Add to this, 
the inexperience of the young man, the blindness of some 
parents, the bad counsel of others, and the general example. 

The spoken word, because it is life, exercises great in- 
fluence, but the effect of the written word is exceedingly 
powerful. 

The former dies away, the latter remains. The one is 
generally the creature of the moment, wliile the other 
is well digested, arranged, smoothed and polished. The 
first is heard only once, while tlie latter may be read over 
thousands of times. That takes effect only upon a limited 
number of hearers, while this may be read by millions of 
present and succeeding generations. A book may be trans- 
lated into different languages, and, through the marvelous 
lightning-like facilities of the press, may be spread through 
whole countries and continents, may bring a blessing or a 
curse, may build up, or pull down. A book has a thousand 
tongues ; it speaks from heart to heart, and makes a deeper 
impression, the more solitary the reader, the more un- 
divided the attention. 

Learn the power of bad books from their dire effects : 
confusion of ideas, want of principle, false wisdom, faulty 
education, overturning of all rights, aversion from God, cor- 
ruption of morals, paganism ! 

Many things are dignified with the name of enlighten- 
ment ; — but, O infernal light, which sheds abroad the lu- 
rid light of hell ! Smoke thou art, horrid smoke, in com- 
parison with the pure, divine light of truth ! 

First of all, young man, moderate your thirst for reading. 

You know, you can know, the duties of your station in 
life. If you discharge them faithfully, you will certainly 
have very little time left for the perusal of silly books. At 
all events, you had better learn what is conducive to your 



— 263 — 



calling, through a moderate reading of useful books — by 
doing and practising, rather than by cramming your mind 
with useless ideas, or exciting images. 

Do not rashly seize upon the first book that falls into 
your hand. 

Even in regard to those books which are to prepare you 
for your future calling, be on your guard. If, therein, you 
understand how to separate the precious from the vile, you 
shall be as the mouth of God (Jer. 15 : 19}, an enlightened, 
a wise man. 

In any case, the education to which you aspire, must be 
a true one : but education at the cost of the heart, is false, 
is madness, is the ruin of both mind and heart ! 

What doth it profit a man, if he gain the whole world 
(Matt. 16 : 26), at the cost of his poor soul ? What does 
it profit a young man to know all things — to be well-read in 
everythings that is, or is called, classical, if he suffer the 
loss of his soul ? O cruel hell-fire, enkindled and fed by 
the indestructible fuel of pernicious writings ! 

And, from such muddy sources, you would draw pure 
cultivation ? 

With regard to light literature, you must be as exact as 
in your choice of friends. 

Be cautious. Be not led astray by promising titles, by 
elegant, elaborate finish, nor by the names of celebrated 
authors. 

Even the recommendations of others should have weight 
with you only as far as is conducive to the salvation of your 
soul. 

If any man shall say to you : Lo, here is Christ, or there 
— do not believe him. For there shall arise false Christs and 
false prophets ; and shall show great signs and wonders, 
insomuch as to deceive (if it were possible) even the elect. 
(Matt. 24 : 23, 24.) Of many books, it is said : This is beau- 



— 264 — ' 



tiful, that is harmless ; — nevertheless, be on your guard. 

What do you care for the testimony of ihose who, per- 
haps, are not in earnest about their salvation ? He that is 
of the earth, of the earth he is, and of the earth he speak- 
eth. (John 3 : 31.) 

Avoid whatever the Church in any manner forbids to 
be read. Siie means well, she loves you, she has power 
over you ; she can, and must, demand of you that you re- 
ligiously protect her honor and your own salvation. 

Avoid whatever you know to be bad or doubtful. Bad is 
every book which directly, or indirectly, jeopardizes 
either faith or morals. 

Avoid, also, that which gives you just apprehensions. 
To make experiments here, would, at least, be fool-hardy 
and presumptuous. If you need counsel, consult your 
spiritual director. 

Avoid effeminate literature. Do not waste precious time 
upon profitless books which do not fulfil the end of 
rational recreation. 

Moreover, know how to govern yourself. If, in reading 
a book, you meet with anything which assails your faith, 
or which causes you to blush for shame, — -away with the 
serpent ! 

Even if the poison be ever so sweet, even if it present 
itself to you in all the adornment of the most elegant dic- 
tion : — nevertheless, it is poison all the same, and its ef- 
fects are deadly as the venom of the asp. Separate thy- 
self from thy enemies, and take heed of thy friend. (Ec- 
clus. 6 : 13.) 

Again : be master of yourself ; do not suffer the love of 
reading to so engross you, as to make you unreal and ab- 
sorbed. 

Avoid excess in reading ; otherwise, your powers of 
thought will become weakened ; your mind will resemble 



26^ — ' 



a kaleidoscope, in which bits of color of every shape are 
mixed up, without any regular or definite design. 

To cause this vagueness in us, to enervate, to unman, 
to divert us from the real earnestness of life and from our 
accustomed duties, to over-excite the imagination, and then 
to weaken and demoralize it, — are some of the chief effects 
of novels and romances. In their wake, flows the deluge 
of sin, witli its bombast, sudden showers and torrents of 
feelings, its foam, tumult, sliipwreck, corpse, and carcasses. 

Do you see that young man — how he broods over his 
book half the night ? He is deaf and blind to all about 
him; he devours, and is devoured. What interest ! What 
eagerness ! All the passions treated of in the book, find 
an echo in his heart. Love, hatred, ambition, envy, re- 
venge, rage, despair — what a chaos of feelings ! What 
feverish excitement ! What a mosaic of varied images ! 
What a different world from that by which he is sur- 
rounded I 

If the novel be an impure, obscene one — what a 
detestable atmosphere does not the poor young man inhale ! 
How the imagination is defiled ! How the blood circles 
in his veins ! How the evil spark glows already under the 
ashes, and threatens soon to break forth into a bright 
flame ! Ah,— perhaps, the next moment witnesses his 
sudden fall, or, at least, his resolve to perpetrate that wicked 
action 

How can a man hide fire in his bosom, and his garments 
not burn ? (Prov. 6 : 27.) 

How can a man so hate his own soul ? Knowingly and 
wilfully, he casts himself between the sword and the spear, 
and leaves it to blind chance to preserve himself unharmed. 

Young man, you have enough to do to arm yourself 
against the violence of your unruly passions. At least, add 
no more fuel to the flame. Forswear bad books at once 



266 — 



and for ever. Save your soul. Give ear and credit to 
those who have your interest at heart. 



74. 

TEMPTATIONS. 

*^GoId and silver are iried in the Jire, but acceptable men in 
the furnace of hmiiiliaiion" (Ecclus. 2 : 5.) 

The young man. How true it is, O Lord, that the life 
of man upon earth is a warfare I (Job 7 : i.) — Satan, the 
world, the flesh, the passions, youthful impetuosity, — what 
assailants are these ! Visible and invisible enemies, — ene- 
mies without us, enemies within us, enemies around us, cun- 
ning enemies, indefatigable enemies, cruel enemies ! 

Christ. Be not afraid, my son.' With my grace, you 
are more powerful than all your foes combined. If you 
knew what treasures these temptations hide, what means 
of overcoming them are at your disposal, — surely, vou 
would never complain. 

The young man. But, O my God, they are intent upon 
my destruction. They have conspired against me, and by 
violence, they endeavor to thrust me into the abyss of hell. 
From all sides, they rise up against me. and seek after my 
soul (Ps. 53 : 5.) 

Christ. Let them seek your rum, my son, — I have 
care of your best interests by thus permitting it. False se- 
curity would be the most dangerous thing for you. But 
these unceasing temptations continually remind you of 



— 267 — 

your frailty, make you watchful, and compel you to ask 
for my help. 

Still worse would be the loosening of the bond between 
me and you. No doubt, temptations might separate you 
from me, and yet they attach you still closer to me : they 
make you feel your dependence upon me, that you can do 
nothing without me. (John 15 : 5.) In temptations, your 
eye involuntarily raises itself to heaven, your hand seeks 
my hand, your heart clings to mine. 

Temptations have still another benefit : they remind you 
that your true home is not here below. Earth is a place of 
trouble, of warfare, and of danger. I hear you say : AVoe 
is me, that my sojourning is prolonged! (Ps. 119: 5.) 
And : The days of my pilgrimage are evil (Gen. 47 : 9) ; 
who shall deliver me from this body of deatli ? (Rom. 7 : 

24.) 

O how good this is ! The truest and most blessed senti- 
ment that a man can have, is the longing for heaven ! 

Temptations offer you an opportunity of doing penance. 
Aside from the fact that they often originate from past sin- 
ful habits, from that levity wherewith you formerly cast 
yourself into the arms of vice : they fill you with a whole- 
some shame, humble you, and incite you to mortification 
and self-control ; they impose upon you severity, self-denial, 
and renunciation. 

Temptations purify you. Gold and silver are tried in 
the fire, but acceptable men in tlie furnace of humiUa- 
tion. (Ecclus. 2 : 5.) The dross is separated from the 
pure metal ; what is mine is severed from what is yours. 
Self-love, self-interest, vain self-gratification, are put down. 
The tilings of iIms world become more and more indiffer- 
ent to you, and by degrees, as enticements to sin, even 
hateful. You are aroused from your inactivity; the spur 
goads you, thougli it may hurt you, 



— -63 — 



Temptations, my son, are not by any means a sign of my 
displeasure. Was not Tobias a faithful servant ? Did he 
not serve me with the greatest sincerity and magnanimity ? 
Yet, you know the message I sent to him by my angel : 
Because thou wast acceptable to God, it was necessary that 
temptations should prove thee. (Tob. 12 : 13.) 

Yes, it is often a mark of my special love when I send 
trials and tribulations. I offer the opportunity of proving 
fidelity, of acauiring merits. Is this not love ? Is it not re- 
ward ? 

Temptations strengthen you. Througn every resisted 
temptation, the will acquires a new degree of strength, an 
increase of its capability of determining itself for good. 
Is not a virtue which has never been put to trial, a weak 
and doubtful virtue .'' What doth he know that hath not 
been tried ? (Ecclus. 34 : 9.) Certainly, holiness would be 
an easy and comfortable thing if it could be acquired with- 
out labor, if it could be maintained without combat. 

Temptations prepare for you your heavenly crown ; they 
embellish it, and increase your glory and happiness for all 
eternity. You conquer a certain desire or inclination — and 
behold, a reward is laid up for you ; you conquer a hundred 
times, and a hundredfold reward awaits you. 

And yet, you complain of temptations ? 

True, you should be humble enough not to challenge 
them ; but you should, also, have a sufficient stock of fer- 
vor, sufficient desire of progress, not to be afraid of them. 

The young man. But, O Lord, — I shall fall ! I am yet 
so young, so inexperienced, so weak ! 

Christ. Fear not, little flock, for it hath pleased your 
Father to give you a kingdom. (Luke 12 : 30.) 

Have confidence ; I have overcome the world ( John 
16 : 33 ) 

You have, my son, a High-priest, who has compassion, 



— 269 ^ 



who knows the infirmities of this earthly life ; why should 
he not pity your weakness ? Is he not at all times ready to 
help you ? 

I know the dust (Ps. 102 : 14) which my hands have 
fasliioned. 

I know, O my son, your inexperience, tne malice of your 
enemies, the violence of your passions : my help will be pro- 
portionate to your needs. 

My dear child, — behold, I have graven you in my hands : 
your salvation is always before my eyes, and dear to my 
heart. (Is. 49 : 16.) Yes, my son, over thee I watcli with 
special solicitude, as over the apple of my eye. 



75. 

ILLUSIONS AND FAULTS IN TEMPTATIONS. 
Believe God, and he will recover ihee. " (Ecclus. 2 : 6.) 

For the young, there are a multitude of illusions and 
faults in temptations. Great is the cunning of the serpent, 
against whose stings we have carefully to guard ourselves. 

The Evil One represents to us in glowing colors, the ad- 
vantages which we shall gain by sin. The imagination be- 
comes heated, the passions inflamed. O how charming 
appears that sin ! How sweet, how desirable, that enjoy- 
ment ! On the other hand, how difficult is resistance ! 
How hard it is to do this, — not to do that ! 



— 270 — 



In the moment of temptation, Satan represents pardon 
for sin as easy of attainment. You can go to confession 
again ; you can do penance ! Only just this once, and 
then, never again ! 

But, when once the sin is committed, then the arch-enemy 
represents amendment, conversion, as almost an impossibil- 
ity. You can never repair this evil ! Its consequences 
are too terrible ! The temptation is stronger than you 
are ; you must surrender ! 

These are horrible delusions — delusions which are fol- 
lowed by the worst results. 

The tempter openly contradicts himself ; and from these 
contradictions, you may best know the spirit of untruth 
which is his most potent weapon. 

Yes, lies upon lies. 

It is not true that sin is really sweet. How can that be 
sweet, against which the conscience revolts, Vv'hich is ac- 
companied by confusion and shame, and draws sorrow 
and reproach after it? 

After resistance and victory, you are cheered by inte- 
rior commendation ; consolation, peace, and repose follow 
after the conflict. And if sin should really produce a cer- 
tain gross pleasure — it is gone almost before you are con- 
scious of having enjoyed it. But the sting, alas ! remains, 
with the fierce, burning pain of an ulcerated wound. 

It is not true that conversion is so easy. Is it not a 
work of preventing grace ? May you not die in the very 
act of sinning ? or immediately after it, or, at least, before 
you have seriously thought of repentance And in that 
case, where is your contrition ? where, the confession ? 
where, the satisfaction ? 

Satan's whispers are not only lies, but also incentives to 
black ingratitude towards God. He counsels you to requite 
his infinite goodness with supreme malice, 



- 271 — 



Again, it is not true, tliat to rise after a fall, even after 
many falls, belongs to the realm of impossibility. Before 
the deed, Satan represents it as so easy to rise again, but 
after the sin, as so difficult, so impossible. How is this ? 
Is any bad habit ineradicable ? is amendment unattainable ? 
is victory impossible ? 

Verily, Satan is a liar, and the father of lies. (John 8 : 44.) 

My son, guard yourself against all these delusions. You 
readily perceive how fallacious such representations are. 
Before sin — have fear ; after sin — have confidence ; this 
is truth. 

But you have, also, to avoid certain faults. 

Do not get impatient when temptations assail you, or last 
for some time. 

To be surprised at temptations, is to sadly lack self- 
knowledge. To wish to escape them, is to claim a privilege 
which was not granted even to the Saints. 

Son, when thou comest to the service of God, stand in 
justice and in fear^ and prepare thy soul for temptation. 
(Ecclus. 2 : I.) 

If the temptation continue, lose neither patience nor 
courage. In your patience, you shall possess your soul. 
(Luke 21 : 19.) 

What ? will you then give way to despondency ? And 
who are you that tempt the Lord ? This is not a word that 
may draw down mercy, but rather that may stir up wrath, 
and enkindle: indignation. You have set a time for the 
mercy of the Lord, and you have appointed him a day, ac- 
cording to your pleasure. (Judith 8 : 11-13.) 

Has grace, perhaps, lost its saving power ? Is the hand 
of the Lord shortened ? (Ps. 59 : i.) 

O no, my son ! Trust in God ; he will make all right 
again. Believe God, and lie will recover thee. (Ecclus. 2 : 6.) 

Man's necessity is God's opportunity. 



— 272 — 



And if you have had the misfortune to fall, say not with 
so many foolish young men : Now, everything is lost ! 

Such language is frequently the confession of cowardice, 
rather than of impotence. 

Will you consent to give up the fight altogether ? Will 
you agree to throw down your arms, and surrender ? 

If soldiers were to act thus, where would be their honor ? 
Wliere would be their victory ? 

Be manly. Fear not. Stand your ground. The Lord 
will give you the victory over all against whom you fight. 
(Jos. 10 : 25.) 

O no I — never throw down your arras. If you have 
had the misfortune to displease God, speedily do penance, 
and challenge the divine wratli no more. Beg pardon. 
Strive for justice for thy soul : and even unto d-ath, fight 
for justice, and God will overthrow thy enemies for thee. 
(Ecclus. 4 : 33.) Yes, let the defeat which you have suf- 
fered, make you only so much the braver ; for now, the 
question is to make good your losses, to redeem your lost 
honor. 



76. 

CONDUCT DURING THE TIME OF TEMP- 
TATION. 

^''Resist the devil, and he will fly from you.^'' (James. 4:7.) 

Temptations vary according to the character and spiritual 
condition of the tempted. According as a man approaches 
nearer to, or recedes farther from, Christian perfection, his 
temptations will be more violent or more gentle, more sen- 
sual or more spiritual, more open or more concealed. 

Ordinarily, temptations allure a man by promise of some 



— 273 — 



carnal or sensual good. Seize it, they say : forbidden or 
not — take , and enjoy ! 

Hence, it is necessary, above all things, for a man to be 
on his guard. Reason and faith must maintain control over 
the senses. 

Be vigilant ; keep the interior so ordered that the ap- 
proaching temptation may be descried from afar. 

If chaotic confusion reign in the heart ; if everything 
there be in wild disorder ; if the spirit be driven round 
about in the whirlpool of levity ; if prejudices of all sorts 
envelop the understanding in a dense mist, — it is impos- 
sible to perceive, in advance, the approach of the enemy. 

The besiegers are in the midst of the citadel. Before you 
are aware of it, Satan has taken possession of your heart ; 
he is your master ; he holds you fast bound in chains. 

If negligence be dangerous, how much more fatal is it 
to open the door to the temptation ! 

How foolish, how unjustifiable, is it not, to sally forth 
into the occasion of sin, to play with the temptation, to betray 
to it the weak spot in your armor ! Yet, how often this is 
done by the unwary young Christian ! 

If the temptation has obtained an entrance withm the 
walls, however, beware of thinking it invincible. 

God is faithful, who will not suffer you to be tempted 
above that which you are able : but will make also with 
temptation issue, that you nuiy be able to bear it. (i. Cor. 
ID : 13.) 

Nevertheless, De not presumptuous, nor trust rashly in 
your own strength. Self-reliance, or purely natural 
means, will not avail to overcome the least assault. Lift 
up your eye and your heart to the mountain of God, from 
whence help shall come to you. (Ps. 120 : i.) Is any 
one m trouble or need Let him pray, says the Apostle, 
(James ^ . 14.) 



— 274 — 



Yes, my dear son, pray, as soon as the temptation 
arises. Unite yourself at once to God, the best, the most 
powerful, the most untiring, the most necessary Ally. Call 
on Jesus. Recommend yourself to the protection of Mary. 
Sign yourself with the sign of the cross. Pronounce the 
sweet and potent names of Jesus, Mary, and Joseph. 
Cleave fast to God, as one whom the wild waves threaten 
to wash away from the saving rock which he has grasped. 

The most important thing, however, is that you imme- 
diately offer resistance. 

Do not allow the temptation to gain a hair's breadth upon 
you. To perceive it and to resist it, should be a simul- 
taneous action. 

Resist the devil quickly and decisively, and he snail fly 
from you. (James 4 : 7,) 

Ah ! here, the majority make a great mistake ! At 
first, they let the temptation have its way ; they examine, 
they caress it, they play with it ; and all the while, they are 
standing on the brink of a precipice. Presently, it draws them 
forcibly down ; dizziness seizes tliem ; the understanding 
becomes dark, the will wavers — and, alas I a sudden, but 
easily-to-be-foreseen fall follows. He that loveth danger, 
shall perish in it. (Ecclus. 3 : 27.) 

If the temptation continue its assault, if it rush upon 
you still more impetuously, reflect upon some elevating, 
salutary truth. 

God sees me. How can I do this wicked thing, and sin 
against God ? (Gen. 39: 9.) 

What do I gain thereby ? Short is the pleasure, — eternal 
the punishment ! 

What did I promise to God when, but lately, he so gen- 
erously pardoned me ? Is it thus I would repay his good- 
ness ? 

Again : — how, if death should overtake me in the act of 



sinning, or immediately afterwards ? O — tiie eternal, ter- 
rible torments of hell ! 

What am I about to do ? To commit a sin ! And sin is 
the only, the greatest evil, — a rupture with God — the 
death of the soul — the loss of heaven — tlie slavery of the 
devil ! 

Shall I, then, offend God, who has shown me nothing 
but kindness? Shall I insult him who is my Creator and 
my Father? 

Where is my crucifix ? On it, hangs a Saviour dying for 
me ! O, let me look into thy loving eyes, into thy open, 
bleeding wounds, my sweet Jesus ! Is it thus I shall repay 
thee, and renew thy sufferings ? 

No, O my God, I will die rather than sin ! I will not. 
Begone, Satan ! (Matt. 4 : 10,) 

Do you believe that such thoughts would not be effi- 
cacious ? 

Another very excellent means is, to direct your thoughts 
to something else — read something. Speak to some one, 
distract your attention. But, on no account, look the temp- 
tation in the face. It must be enough for you to know 
that it is a temptation. 

How grand it would be to make tne temptation the oc- 
casion of good ! Nothing would put the devil to shame 
more than this. 

Therefore, if you can, perform an act of virtue contrary 
to the sin to which you are tempted. 

In this way, you beat the enemy with his own weapons ; 
you dishearten him from trying again ; for he surely takes 
no delight in promoting your salvation. 

In the days of your sorest temptation, let your prayer be 
more fervent and more frequent ; read some pious book, 
practise some mortification, do some good work. 

After overcoming a temptation, thank God heartily. Re- 



— 276 — 



joice in your restored peace. But do not lay aside your 
weapons. The tempter has only drawn off his forces for 
a little while. When all the temptation was ended, the 
devil departed from him for a time. (Luke 4 : 13,) 

Behold, how long, carefully, and arduously the young war- 
rior prepares himself for battle. And yet, he fights merely 
for some petty temporal gain. A little money, a transitory 
glory, a perishable crown, — these are all the awards that 
earth can offer her bravest heroes. But the whole life 
of man is a warfare, (Job 7 : i) — a combat, which con- 
cerns the soul for time and eternity. 

From early youth, one must practise this spiritual drill, if 
he would early learn the right manner of vanquishing temp- 
tation. 

Will you succumb to the enemy in the very flower of 
your age, and bear the brand of infamy upon your youth- 
ful brow ? O, if you but succeed in conquering Satan in 
your undeveloped manhood ; if, (weak as you are,) you then 
repulse your enemy, and cover him with ignominy, he will 
leave you in peace, he will dread to approach you when 
the ripeness of age shall have provided you with the skilful 
weapons of experience and strength. 



77. 

VENIAL SIN. 

fool will laugh at sin.''' (Prov. 14 : 9.) 

You cannot erect bulwarks enough around the fortress of 
your heart. 

Hatred and detestation of every grievous sin, holy fear of 
God, flight from the occasion, freedom from human respect, 



— 27? — 



courage against interior temptations, — these are, as it were^ 
the necessary out-works of the poor human heart, which is 
uninterruptedly assailed by its foes, and incited to treason 
against the Lord God. 

We shall never be secure until we cease to regard venial 
sin as something excusable. 

The resolution to avoid, as far as possible, the least de- 
liberate offense against God, must form one of tlie most es- 
sential bulwarks, one of the most necessary defenses, of the 
soul. At that barrier, the attacking enemy is stopped ; he 
is made aware of the earnestness of the interior resistance ; 
he comprehends the value which is placed upon the fortress 
itself. 

Are you not resolved to avoid venial sin ? 
Is it not an offense against God ? an ingratitude ? a re- 
bellion ? 

Was not the blood of Christ poured forth on its account 
— for its atonement ? 

After mortal sin. there is not a greater evil than venial 
sin. 

Did the Saints inquire : Is this a mortal or a venial sin ? 
Did they not rather endeavor with all the strength of their 
will, to remove and avoid everything which they knew to 
be displeasing to God ? 

Venial sin ! True, it is easier remitted than mortal sin. 
Good works, prayer, and Sacramentals can blot out these 
lesser faults and imperfections ; and they are not absolutely 
matter of confession. Nevertheless, — what do I see ? 
Enlightened by faith, I behold a place, deep, dreary, 
and filled with torments of every kind ; a place of unsatis- 
fied, and yet exceedingly violent, desire for the vision of 
God, of which the sorrowing inmates have deprived them- 
selves by their own fault. 

Surely, there shall not enter into heaven anything de- 



— 278 — 



filed. (Apoc. 21 ; 27.) Only such as are ciean of hearty 
shall ascend into the mountain of the Lord, and shall stand 
in the holy place. (Ps. 23 : 3-5.) The dross of the soul must 
be removed, even if it should be as by fire. (i. Cor. 3 ; 15.) 
None but pure gold must line the walls of the heavenly pal- 
ace, if it would reflect back the rays of divine splendor 
proceeding from the Most High ! 

I ask myself now, in all sincerity : How have I hitherto 
acted with regard to venial sin ? 

Who shall reckon that mighty multitude ? — More or less 
voluntary distractious in prayer, irreverences before God, 
or in his holy places, uncharitable thoughts and judgments, 
unkind and bitter words, inconsiderate, offensive jests, the 
lesser, but, after all, well-known neglects of duty, unguarded 
feelings, self-complacent, boastful speeches, sensual and, 
perhaps, even lustful, imaginations and desires, faults pro- 
ceeding from want of self-control in eating and drinking, 
ill-suppressed motions of the various passions ! 

What a chain of frailties and miseries ' And how little 
pains do I take to break it ! 

O my God, how slavishly do I not serve thee . 

It is only a question with me how I can escape hell and 
everlasting perdition ; but, for thy love, I can make no sac- 
rifice ; for it, I am incapable of the least magnanimity ; I 
insult it, — it is of no consequence to me. 

O young man, cultivate a sensitive conscience. If it has 
become somewhat hardened, renew its lost tenderness and 
delicacy. Otherwise, contact with the world and with sin- 
ners will familiarize you with vice, and make your restora- 
tion to early innocence more and more difficult, if not im- 
possible. 

Heed not the spirit of the world. Listen not to its fool- 
ish protest : This is only a venial sin ! 

True, a thousand venial sins do not make one mortal 



— 279 — 



sin ; because mortal sin is ' of a different species from 
venial sin. But even this latter is, and ever will be, a vio- 
lation of the divine law ; it is an evil in the sight of God, be- 
cause it assails his infinite sanctity and majesty, even though 
it be not with the same degree of malice as mortal sin. 

None but a fool or a madman, will laugh at sin of any 
sort. Such a one does not, or will not, understand what 
it is to offend God. 

The truly wise man, he who is of sound mind, regards 
solely the pleasure of God, and labors to satisfy him in 
little as well as in great things. To him, God is King, 
Lord, Father, Friend ; to him, God's wish is sacred, God's 
commandments his only rule, God's love the chief motive 
of all his actions. 

He says : Thou hast set me a law, and hast pointed out 
thy will as my path. Direct my steps according to thy 
word : and let no iniquity have dominion over me ! 
(Ps. ii8 : 102, 133.) 



78. 

THE DANGERS OF VENIAL SIN. 

^^He that contenmeth small things^ shall fall little by little''^ 
(Ecclus. 19 : I.) 

He who is not resolved, with God's help, to avoid de- 
liberate venial sin, is certainly not as much in earnest as he 
should be in his hatred of mortal sin. He is not honest 
in his desires to save his soul. 

\\ is not an easy matter to determine in every case where 



— 28o — 



venial sin ceases, and where'mortal sin begins. Before he 
is aware of it, one may step over upon forbidden territory. 

A sin is venial because of the insignificance of its object ; 
or, of the want of knowledge, or consent. The limits are 
not always exactly defined ; and how dangerous is a mis- 
take in such an important matter ! 

At all events, many a venial sin stands m close relation 
to mortal sin. You are walking on the brink of a preci- 
pice. If even one little clod, the one nearest the brink, 
give way under your feet, you may slide into the terrible 
abyss, and be lost. And how do you know, how near you 
are to the edge ? 

As sickness gradually causes the death of the body, so 
venial sin paves the way for the death of the soul. And 
just herein, lies the danger of venial sin. 

The more frequently you commit venial sin, the nearer 
you are to a grievous fall. 

The more careless you are in its regard, the more pre- 
cipitous becomes your path to the abyss, the looser becomes 
the clod on the brink of the precipice. 

Venial sin diminishes divine love in the soul ; if not in 
its essence, at least, in its activity. We grow more indif- 
ferent to sin, we become used to it. If an unusual incite- 
ment, a more pressing temptation assail us, — we do not 
hold our ground. 

Venial sin grieves the holy Spirit of God. (Ephes. 4 : 
30.) It destroys his operation in us ; it labors to extin- 
guish the fire of charity in the heart. Grace decreases : 
the special help is diminished in the same measure in which 
our infidelity increases, 

Satan becomes bolder ; he sees that we trifle with sin. 
He nourishes this carelessness ; he lulls us to sleep with a 
crafty smile. We slumber, until a terrible fall cruelly 
awakens us, 



- 28l - 



Behold, how true is it that he that contemneth small 
things, shall fall by little and little ! (Eccliis. 19 : i.) He 
that is unjust in that which is little, is unjust also in that 
which is greater. (Luke 16 : 10.) 

By slothfulness, a building shall be brought down, and 
through the weakness of hands, the house shall drop 
through. (Ecclus. 10 : 18.) 

Venial sins are like rain-drops ; tiny things in themselves — 
and yet, in time, they destroy strong walls and timbers, 
change stately palaces into heaps of ruin. Ah ! let us not 
overlook or despise even the smallest faults. See how, in 
every-day life, the truly wise man pays attention to little 
things, since, on them, may depend great things and mighty 
results. 

Is it only the grave wounds of your body that you hasten 
to cure ? 

Do you suffer a number of dirty black specks to remam 
upon your face ? 

Do you repair only the large rents in your garments ? 

And yet, is not the soul more precious than the body — 
its raiment more valuable than any earthly garment ? 

If you really love your soul, avoid venial sin. 

Behold, how it disfigures the image of God, and dims its 
brightness within you ! It covers the soul with a loath- 
some leprosy, with ugly ulcers. 

Venial sin does not, indeed, drive the Christian out of his 
road to heaven, but it leads him tliither by a crooked, cir- 
cuitous way ; it brings confusion and obstacles into the busi- 
ness of salvation. 

Venial sin darkens the understanding, weakens the will, 
increases the passions, dulls the conscience, and gives 
strength to bad habits. 

Venial sin disinclines us to good, by interrupting good 
habits and turning the faculties to evil, 



— 282 — 



Venial sin deforms our good works ; it resembles the de- 
vouring worm on the vine of Jonas — the poisonous insect 
on the rosy-cheeked apple — the withering decay upon a 
lovely flower. 

Venial sin makes God more reserved in his dealings 
with us, and restrains him from giving us greater proofs of 
his love. His intimacy with us decreases, his consolations 
are withdrawn or diminished, good inspirations become 
weaker and rarer. 

O young man ! all this, you have never considered in your 
levity. But is it not really so ? Does faith speak another 
language ? 

Learn, then, to pay great attention to little things. 

Set your spiritual household in order ; prevent everv dos- 
sible damage ; overlook no possible gain. 

Fear to offend God — in little as well as in great things. 
He that feareth God, neglecteth nothing. (Ecclus. 7 : 9.) 

Love God, and be faithful in little as well as in great 
things ; he is ever the same great, good, and amiable Father, 
infinitely worthy of our love and devoted service. 



— 283 — 



79. 

PRAYER. 

''Pray witJioiit ceasing. In all things, give thanks : for 
this is the will of God in Christ Jesus^ concerning you all,'* 
(i.Thess.5 : 17, 18.) 

He who knows how to pray well, knows also how to live 
well. 

Prayer helps us out of sin. 
Prayer keeps sin at a distance. 
Prayer begets virtue. 
Prayer perfects virtue. 

Therefore, he who does not know how to pray well, does 
not know how to live well. How much less will he know 
how to live well, who does not pray at all ? 

Without me, you can do nothing, says Christ ; I am the 
vine ; you, the branches (John. 15 : 5) : only in me and 
througli me, you receive sap and nourishment. 

Of ourselves, we have nothing, and can do nothing. Poor, 
needy, and helpless, as we are, wholly dependent upon him 
who contains all good within himself, because he himself is 
the sovereign Good, — we are directed to pray, in order to 
obtain his aid. Prayer is the key to the treasury of our 
heavenly Father. 

Without the divine assistance, there is no salvation ; 
without prayer, there is no divine assistance ; — hence, with- 
out prayer, there is no salvation. 

True, God gives some, and especially, the first graces. 



— 284 — 



without our asking for them ; but the succeedmg graces 
depend upon prayer, because we are to obtain salvation 
through our own co-operation. 

With the increasing necessity for divine assistance, the 
necessity for prayer also increases. Hence, we must 
pray especially in time of temptation. And, as youth is that 
period of life which is threatened by so many dangers, 
which is so weak and needful of help, we must dedicate to 
prayer that golden seed-time, on which so decisive a harvest 
depends. 

Final perseverance is granted only to persevering prayer. 
We cannot merit this grace : it can only be prayed for. 

But, O my God, why should I need all these arguments 
to drive me to prayer ? Thou art the overflowing Fountain 
of all power, wisdom, and goodness ! To be permitted to 
draw near to thee, to converse with thee, must be the greatest 
of all honors, the sweetest of all delights ! 

Prayer is the elevation of the soul to God, in order to 
praise him, to give him thanks, or to beg his help. 

To praise God, to adore him, to pay our homage to hmi, 
as our Creator — what can be more sublime, what more de- 
lightful ? 

To acknowledge the receipt of benefits, to discharge the 
debt of gratitude, to return love for love — what is more nat- 
ural, what is sweeter, or more praiseworthy ? 

In need and anguish, to give expression to our feelings, 
to relieve the over-burdened heart, to implore protection 
against spiritual and corporal dangers — what can be more 
just, wholesome, or consoling ? 

O my God, thou knowest all thmgs ; thou knowest my 
wants and miseries infinitely better than I do ; they are 
known to thee, before I think of presenting them before 
thee ! Thou art, also, infinitely good, always ready to help. 
Thou art amiable beyond all comprehension, and even 



- 2is - 



preventest my wishes, — nevertheless, thou desirest me to 
acknowledge my dependence on thee, and my need of thy 
help, by making use of a means which will enrich me with 
new merits, together with the granting of my requests . 

And is it not thy will and command that I should 
pray ? What has been oftener, more plainly, or more 
emphatically inculcated ? We ought always to pray, 
and not to faint. (Luke i8 : i.) Watch ye and pray. (Matt. 
26 : 41.) Pray without ceasing. In all things, give 
thanks : for this is the will of God in Christ Jesus, concern- 
ing you all. (i. Thess, 5 : 17, 18.) 

And, O my son, how many things have you not need to 
pray for? 

You stand at the entrance of life ; O, pray that God 
may shed his light upon your path, which already threatens 
to lose itself in the mists and clouds of uncertainty. 

Pray, that God may support your weakness, and guide 
your ignorance ; for, behold, already the road grows 
steeper, and stretches away closer to the yawning abyss ! 

Pray, that God may protect you ; even now, crafty rob- 
bers and evil-minded, blood-thirsty enemies lie in wait for 
you. 

Are you dead through sin ? Pray. O give, at least, 
this one sign of a possible resurrection. Though the prayer 
of a sinner is not real life, it is still a spark, from which 
life may be enkindled anew. 

If you are sick and wretched — pray. Prayer heals, prayer 
strengthens, prayer raises up, and restores one's lost 
vitality 

Are you weary and heavy-laden ? — pray. Prayer gives 
rest — it lends wings to the soul. 

Pray, young man, that your precious jewel of innocence 
may not be lost. And if it be lost, — if the petals of this once 
charming, and snow-white lily be withered and soiled with 



— 286 — 



mire, — pray, implore God to restore that lovely flower to its 
pristine purity. Behold, ere the petition has ceased to 
sound in heaven, the lily blooms again — it breathes forth 
its sweet odor, to the delight of God and the Angels [ 
Thus, shall your body become a clean dwelling for the 
Holy Ghost ; thus, shall your members be made worthy to 
be, one day, refined and purified with the splendors of eter- 
nal glory. 

Pray, that the poisonous breath of the world may not 
harm you. 

Pray for wisdom to discover, for prudence to escape, the 
-snares of the Evil One ; for strength to burst asunder his 
insidious bonds. 

Pray that you may ever make the salvation of your soul 
your first and most important business. 

Pray for strength against human respect. 

Pray, that you may faithfully and intrepidly discharge all 
the duties of your state of life. 

Pray for humility, for a submissive and obedient mind, 
such as is becoming to youth. 

Pray for deliverance from violent temptations. 

Pray for the grace of making a good choice in tlie ques- 
tion of your state of life, — a matter, so decisive for time 
and eternity! 

Pray, that you may mature into a true man, into an orna- 
ment of the Church, a useful member of society, a conso- 
lation and honor to your own family. 

Pray for your parents, superiors, benefactors, friends, — 
for all who are interested in your salvation, and mean well 
to you. 

Pray for your enemies and adversaries. 

Pray for all the needy, suffering, and helpless. Those 
for whom you pray are benefited by your prayer, and you 
yourself, derive no less benefit from it. Blessed are the 
merciful : for they shall obtain mercy. (Matt. 5 : 7.) 



— 287 — 



Yes ; ask, and you shall receive ; seek, and you shall find ; 
knock, and it will be opened unto you. (Matt 7 : 7.) 

Pray with reverence, pray with humility, pray with con- 
fidence, pray in the name of Jesus, pray with fervor, pray 
with perseverance, pray with resignation to the will of 
God, pray much, pray often, — yes, pray always, and love to 
pray. 

Do you not know that, apart from the graces which you 
obtain through prayer, prayer of itself is a conversation 
with God — that it is the intercourse of the soul with the 
Highest, Purest, and Best, which possesses an incomprehen- 
sible power of sanctification 

On one occasion, ]\Ioses had the honor of speaking to 
the Lord on Mount Sinai, and of remaining a long time 
in his presence. Lo ! when he descended from the moun- 
tain, his countenance was illumined, and rays proceeded 
therefrom, (sure evidences of his having been with God,) 
and the children of Israel were afraid to come near. (Exod. 
34 : 29, 30.) 

It is impossible for us to hold frequent and intimate in- 
tercourse with a person, without gradually imbibing his 
spirit and sentiments, and adopting his manners and 
habits. 

If this be true of intercourse with men, why should it 
not be equally true of conversation with God ? 

God is a pure spirit ; the more, then, I converse with him, 
in prayer, the more I think of him, long for him, and 
prayerfully turn to him, the more do I become spiritualized, 
— the more does the pure, subtile essence of God pass over 
into me, and repress the rough, the carnal, the earthly. 
The heavy mass of matter is elevated by the resistless 
power of the spirit : the flesh cannot hinder the soul from 
mounting upward. 

On the contrary, the less I enter into intercourse and 



— 288 — 



close communion with this Spirit,— the more seldom, the 
more tepidly I pray, — the more will the flesh, the world, 
and my gross animal nature, gain the upper hand over me. 

Sad is the soul which is separated and cut off from the 
Source of life, forsaken and abandoned under the heavy 
weight of its lower nature, which holds it down, oppresses, 
and stifles it, seeking to dispirit it, and to reduce it to the 
level of the flesh. 

Do you not see, how much prayer can lighten your war- 
fare against the lower nature ? 

Prayer purifies and allays the heat of passion ; it is 
like a cool bath, like a refreshing breeze, to the burning 
heart. 

Prayer is a rehearsal for heaven. We anticipate the occu- 
pation of the blessed in heaven, when we adore God, 
when we praise God. 

O my Saviour, infuse into my heart a love for prayer! 
Teach me to pray. (Luke ii : i.) Draw me powerfully 
to thee, and fix my weak heart in thine. 

What is to become of me, a weak young man, if thou dost 
not support, aid, guide, and strengthen me ? 

O presumption ! O illusion ! O haughtiness ! to desire of 
one's self to attain that sublime end — ineffable felicity, 
possession of God in heaven ! 

O no, my God, through and by thee alone, shall I 
reach my end, which is nothing else than thyself. To 
thee, I surrender myself ; to thee, I cling ; thee, I shall 
never again forsake ! Amen, 



— 289 — 



80. 

FREQUENT CONFESSION. 

^'A preservatio?i from stumbling, and a help from falling : 
he raiseth up the soul^ and enlighleneth the eyes, and giveth 
healthy and life, and blessing.'" (Ecclus. 34 : 20.) 

Some of tlie Sacraments, on account of their indelible 
character or effects, can be received only once, and some 
but seldom. Others there are which, from tlieir very 
nature, are always at hand to assist us poor earthly pilgrims 
on our journey to a heavenly home ; their reception is 
only limited by our needs, or by tlie proper use we make of 
til em. 

How great and continual is our need of purification ! 

Pow profitable is it to unite ourselves frequently with 
the Source of all life ! 

Even to the most fervent soul, some of the dust of the 
earth daily adheres. 

Even in the most pious, the supernatural bond which 
unites us to God is easily loosened. 

And what happens to the worldling, whose repeated falls 
and absorption in temporal concerns, constantly threaten 
to separate him more and more from God ? 

To receive the Sacraments of Penance and the Blessed 
Eucharist only at Easter-time, is to reduce our Catholicity 
to a minimum, to hang on to the Church, as it were, 
by the last thread. 

How many, through this teoidity ana want of generosity, 



— 290 — 



place the salvation of their souls in the greatest danger ! 

There may be some almost passionless men who suffer 
little from temptation, and who are free from strong incli- 
nations to sin : for the majority, however, the occasion of 
sin is frequent, the allurement — almost daily. In the major- 
it}^, flesh and nature fight against the spirit and grace, to 
such a degree that, without a continual influx of super- 
natural strength, a lasting victory is not to be tliought of. 

One fall leads to another — a third and fourth follow at 
shorter and shorter intervals : the habit of sinning is re- 
established ; tlie roots of evil have leisure to grow strong 
and ramify before the next Easter-time comes around 
again. And then, a confession of a very dubious char- 
acter, or, perhaps, none at all — because the sinner, being 
disheartened, feels himself already again estranged from 
the service of God. 

The young man who preserves his virtue by going to confes- 
sion at rare intervals, or only at Easter-time, is one of the 
greatest of prodigies. 

If he is yet uncorrupted — by going but seldom to con- 
fession, he exposes himself to the almost certain danger of 
perdition. 

The passions grow with the years. Help from above be- 
comes more and more indispensable ; a halt in the busy 
rush of life, more and more necessar}^ The boy, the young 
man, ought to be taught, instructed ; lie ought to be 
warned — yes, not only once, but time and again, because 
of the instability of the youthful mind, w^hich so quickly 
forgets good counsel and admonition. 

Raging nature clamors; young blood boils and seethes ; 
curiosity entices ; and into this seductive world of fickle 
friends and continual bad example, a voice from a higher 
world should often force itself. The conscience should be 
sustained, the holy fear of God, confirmed ; the good will 



— 291 ~ 



strengthened, the sinking courage revived, and the deluded 
eye disabused. 

How, and through whom, shall this be done, if not in the 
blessed Sacrament of Penance — if not through the direc- 
tor whose clear eye perceives the serpentine wiles of the 
enemy of my soul, who so well knows the dangerous and 
vulnerable spot which the monster has chosen for its 
fatal sling ? 

From the brink of perdition, — yes, in the very moment 
of his fall, — a good confession has often rescued a wretched 
young man. ''Halt !" — is sounded in the ears of the deluded 
victim — your soul ! Eternity ! Such a thing is bad ! That 
leads to evil ! Behold, such will be the end of these evil 
practices ! Fly — fight — save yourself ! 

Even in the event of a deadly wound, it is not incur- 
able, if frequent confession keep the conscience tender, and 
constant intercourse with an enlightened director give the 
victim an opportunity of laying bare the cruel wound. 

But if a young man be corrupted, — ah ! then, there is no 
other remedy save frequent confession. 

No other remedy — do you hear ? The rare exceptions 
can scarcely be brought into account ; they only prove the 
rule. Question the experience of others, question your 
own. 

Yes, for the relapsing and habitual sinner, frequent con- 
fession is absolutely necessary. 

You wish to become better ? First, remove the rubbish. 
No one erects, or attempts to erect, a new building upon a 
heap of rubbish. 

You wish to escape from the tyranny of your bad habits ? 
Know, that it is only by frequent and hard strokes of the 
hammer that you can hope to break these long-riveted 
chains. 

You desire to extinguish the fire of your wild, impetuous 



292 — ' 



passions ? Pour water upon it again and again. Nothing 
puts out this flame more effectually than frequent confes- 
sion. 

Is it not the blindness of your understanding and the 
weakness of your will, that render your amendment so diffi- 
cult ? 

By frequent confession, your understanding is more and 
more enlightened, your knowledge of sin increased. One 
comprehends better and better its odiousness, accursedness, 
and danger ; sees clearer the snares of the world, of the 
flesh, and the devil ; becomes more and more convinced of 
the nothingness of creatures. Self-knowledge increases, 
the means of amendment become better known. When 
you go to confession, you call a halt upon your youthful 
fickleness and volatility. 

God, religion, your duties in life, assume a new aspect 
before the eyes of your soul. 

The will becomes stronger and stronger : this is not 
alone the effect of the sacramental grace : every effort we 
make against ourselves, strengthens the will and accustoms 
us to self-conquest. The charm of sin vanishes. Refresh- 
ing peace of soul often enjoyed, awakens the desire of its 
continuance ; the conscience asserts its authority more and 
more ; virtue, the service of God, grow more attractive. 

O young man, who have, perhaps, hitherto languished in 
the most deplorable slavery, — if you could only resolve to 
go to confession often and regularly, you would infallibly 
be saved ! 

Impose it upon yourself, never to allow the sun to set upon 
an unconfessed mortal sin, — and you will not only be much 
more safe from the consequences of a sudden death, but 
also, be secure against the tyranny of bad habits. 

AVe so easily forget that the Sacrament of Penance not 
only remits sin, but also preserves us from sin. It obtains 



— 293 — 



for us graces suitable to our age, our state of life, and the 
unavoidable temptations to which we are exposed. 

The oftener we go to confession, the easier it becomes. 
The longer we stay away, the more difficult it is to dis- 
cover our faults, the more awkward we become in this im- 
portant business. God grant that this awkwardness and 
helplessness on the bed of death, may not be followed by 
the most terrible consequences ! 

Make the trial. Go to confession often, — at least, once a 
month. You will see that it becomes easier with every 
repetition, 

0 my God ! I often grieve and lament .n secret over 
the weakness and inconstancy of my heart ! Miserable, 
almost despairing, I look down into the abyss, to whose 
verge my sinful passions have dragged me ; and I regard 
myself as lost. I am so utterly the sport of the surging 
waves, that I fail to straggle against them. 

Vain lamentations ! Cowardice ! Folly ! I can dam 
up the stream, and bring the waves to a stand-still — 
not by a mere passive looking on, or wringing of my 
hands ; not by an unmanly surrender of myself — but by a 
faithful employment of those means which he who has 
created me has placed before me. 

1 can escape the abyss which threatens to engulf me — but 
it is only by repeatedly casting myself into thy arms, O my 
God, and by clinging to thee. 

A preservation from stumbling, and a help from falling : 
he raiseth up the soul, and enlighlenelh the eyes, and 
giveth health, and life, and blessing. (Ecclus. 34 : 20.) 



81. 



CONFESSIONS OF DEVOTION. 

^''Be not afraid to be justified ^ even to deaths 
(Ecclus i8 : 22.) 

If we say that we have no sin, we deceive ourselves, and 
the truth is not in us. (i. John i : 8.) 

A just man shall fall seven times, and shall rise again. 
(Prov. 24 : 16.) 

The good Christian, though he may fall frequently, im- 
mediately rises again. 

Every man needs frequent purification. This spiritual 
purification takes place in the Sacrament of Penance. 
Here, where the invisible grace corresponds to the visible 
sign, we are made certain of this purification ; while mere 
prayer, the use of Sacramentals, the performance of good 
workp, — all of which can effect the remission of lesser 
faults, and pave the road to the remission of greater ones, 
— allow us only to hope for that purification, and do not ex- 
actly indicate its extent. 

No doubt, mortal sins are the proper matter for confes- 
sion : they must be confessed, — in their regard, confession 
is a necessity. 

But, it is very useful to confess venial sins, and these only, 
if we should have no mortal sins on our conscience. 

Such a confession, in order to distinguish it from the ob- 
ligatory confession to which mortal sins oblige us, is called 



— 295 — 

a confession of devotion. It is always useful to confess 
frequently. 

Would you confess but seldom, because you are not a 
great sinner ? 

Take care that you do not become one, — take care that 
you do not relapse, — if you persist in going to confession so 
seldom ! 

Confession is like the purifying breeze which, from time 
to time, is admitted into a closed room, so that the atmos- 
phere may not become musty and unwholesome. 

Confession is like the lubricating oil which is poured, 
from time to time, upon machinery, in order to protect it 
against too great friction. It is like the caustic liquid 
which eats away the rust, and restores the metal to its pris- 
tine brightness. 

Confession awakens our zeal, partly through the m- 
creased impulse of grace, partly through our renewed 
good purpose, and the admonitions of our confessor. 

Confession increases our strength to keep ourselves in 
the state of grace. 

Confession is an excellent remedy against temptations. 
The serpent lurks among rubbish, and in ambush ; — un- 
cover it, and it will flee away. Wait not until the tempta- 
tion has wounded you, but rather, before sickness, take the 
medicine. (Ecclus. i8 : 20.) 

Confession increases our facility in the practice of virtue. 

Confession unites us most intimately with Jesus ; obsta- 
cles are removed ; graces flow more abundantly ; divine love 
increases ; the sap of the soul gushes forth more freely ; our 
works are more perfect and more meritorious ; our heavenly 
crowns, more radiant. 

Nothing is more pernicious, more destructive of real 
progress, than over-estimation of one's self — a certain proud 
self-consciousness, in which we would imagine ourselves 



— 296 — » 



able to stand alone, to need God no longer. O, be not 
afraid (nor ashamed) to be justified even to death. (Ecclus. 
18 : 22) 

You say that you are good ; but the truly good man is 
also zealous, and the zealous man shows his zeal by deeds. 
A worthy and frequent reception of the Sacraments is tlie 
best means of increasing zeal. 

O ingratitude ! Thou, O God, hast raised me out of 
the mire of my sins, and hast used the Sacraments as the 
lever to effect this ; and now, shall I be indifferent to 
that which has been my salvation ? 

O blindness ! the Sacraments possess such a vivifying 
power, — I have often experienced it ; and yet, I refuse to 
trust them to more and more confirm, elevate, and perfect 
the life to which they have awakened me ! 

Who talks of danger of abuse ? 

Abuse may creep into everything. Do your duty, and 
God will not upbraid you witli the abuse of his Sacraments. 

You fear that you may be wanting in contrition, if you 
go frequently to confession 1 

Include in your confession some mortal sin already con- 
fessed ; then, you cannot fail in contrition. Include that sin 
expressly in your accusation ; it will furnish matter of ab- 
solution. 

Abuse is only to be feared when you confess merely 
through custom, and in tliat indifferent manner in which 
one discharges his every-day concerns. A wise director 
will know how to guard you against this ; he will guide you 
and spur you on ; by word and deed, he v/ill assist your zeal. 

If you go to confession frequently, however, do not spend 
much time in the examination of conscience. Do not go 
too much into minutije. Take only what was done with 
consciousness and forethought. Separate the certain from 
the uncertain. If you find but little to confess, amend 



— 297 — 



that little, and you will surely become holy, and be saved. 

You say : One must not make himself conspicuous. 

Quite right. Do not make a display of your zeal in the 
reception of the Sacraments. For the rest, take care of 
yourself. The salvation of your soul, and your progress 
in good, are your own business. Here, every one for him- 
self. 

Alas ! how many young men, in spite of their conscious 
needs, are kept back by false shame from a frequent recep- 
tion of the Sacraments ! 

My young friend, you can never please the world. Do 
you wish to wait for its sanction and approbation ? Then, 
will you come too late. 

Ah ! Satan and the world suggest a multitude of reasons 
to hinder young people from frequent confession and Com- 
munion. Now : You are not properly disposed ; then : 
What good does it do you ? To-day: It is too much trou- 
ble ; again: You have no time. Say: I will. To-day is 
my day for confession ; I need it ; that is enough. I am 
going ! 



82. 

THE BREAD OF LIFE. 
"I a7H the bread of lifey (John 6 : 35.) 

Confession and Communion ! — these are the two chief 
sources of grace in the New Law. 

What would be the lot of us poor, miserable, sinful mor- 
tals, for lime and eternity, without the Sacrament of Pen- 
ance ! With all our weakness and frailty where would we 



— 298 — 



find strength for our souls, if not in the holy Sacrament of 
the altar ? 

The Lord knows our needs, and comes to help us. 

If he has most generously made provision for the health 
and preservation of the body ; how much more abundantly 
will he not care for the soul, wliich is wholly spiritual, super- 
natural, and heavenly, — and therefore, infinitely more 
precious than the body ? 

Ah! yes, — for the soul, he nas appointed in the New Law, 
a nourishment, suitable to its essence, its destiny, its dig- 
nity, and greatness, its faculties and operations. 

This nourishment can be nothing else than God himself ; 
for, by God alone, the soul lives its supernatural life. He, 
only, can fill and satisfy it. 

This is the Blessed Eucharist ; for here, Christ is present 
— with his flesh and blood, his divinity, and humanity, truly, 
really, substantially — the same that gloriously reigns in 
heaven, sitting at the right hand of God. 

I am the bread of life. (John 6 : 35.) As the living 
Father hath sent me, and I live by the Father, the same 
also shall live by me. (John 6 : 58.) 

Jesus in the holy Sacrament preserves the life of the soul. 
The higher, supernatural life of the soul is grace. Jesus is 
life and grace, and the Source of all graces. Jesus is re- 
ceived and eaten in holy Communion ; he becomes one 
thing with us. 

Jesus in the Blessed Eucharist, increases the life of the 
soul. The worthy communicant grows, thrives, goes from 
virtue to virtue (Ps. 88 : 8), becomes spiritually greater, 
stronger, and endowed with greater powers of endurance. 
The acquired life elevates the already existing life to in- 
creased supernatural activity. 

Jesus in the holy Communion, supplies tne life of the soul. 
As the body loses by injurious surroundings, and must be 



— 299 — 



renovated and re-invigorated by exterior means, (being of it- 
self incapable of repairing its losses,) so the soul suffers dam- 
age from evil inclinations and the allurements of sensuality, 
and can be healed and strengthened only by union with that 
strong, eternal vitality which resides in the Blessed Eucha- 
rist. 

Jesus in the holy Sacrament, delights the soul. As God has 
given us a keen relish, or appetite, for our corporal food, 
which oftentimes, by his decree, grows on what it feeds upon, 
so to the eating of the flesh, and the drinking of the blood, 
of Jesus, there are attached a spiritual relish and delight, 
which remain after Communion, and exceedingly refresh the 
soul, giving it a true foretaste of the joys of the eternal Ban- 
quet with God in heaven. 

He hath given them the bread of heaven (Ps. 77 : 24) re- 
plenished with all sweetness. Only the palate of the world- 
ling, vitiated with the taste of earthly pleasures, fails to per- 
ceive the heavenly sweetness of this Bread of Angels. 

O Food of Life ! O refreshment and strength ! O heav- 
enly medicine ! O ineffable sweetness ! O wonderful trans- 
formation into Jesus ! 

Yes, transformation into Jesus, union with Jesus, the liv- 
ing and all-enlivening Saviour ! 

He thateateth my flesh, and drinketh my blood, abideth 
in me and I in him. (John 6 : 57.) 

Jesus lives in me, and I in Jesus ; — here, we are united in a 
wonderful, incomprehensible manner. 

Sin only, and what belongs to it, our evil concupiscence, 
are the sole obstacles to this union with Jesus. If we are 
in the state of grace, the thoughts, sentiments, and actions 
of Jesus become ours, — of course^ according to the meas- 
ure of our individual capability. But, it is the design of 
Jesus, that all should share this perfect union. 

Thus, the worthy communicant becomes more and more 



transformed into Jesus ; every Communion Dromotes and 
developes this transformation. 

Each time we receive worthily this blessed Food, we be- 
come more and more conformable to the divine image of 
Jesus ; the earthly imprint grows dimmer and dimmer in 
us ; the heavenly^ comes out in bold relief ; and gradually, 
the human gives place to the divine. 

O, the strength of this love and union ! I live now, not I, 
but Christ liveth in me. (Gal. 2 : 20.) 

Young man, to what a height might not the reception of 
the holy Eucharist raise you ' 

As the hot fire quickly melts soft wax, how easy would 
it be for the glowing love of our Saviour to melt and fuse 
your youthful mind with his, in the Blessed Eucharist, if 
you would only allow him to develop and display his entire 
activity ! 

But, you fly from him timidly ; you do not yield your- 
self to him. You are not afraid of the scorching, wither- 
ing fire of sensual love, yet you fly from these pure, ardent, 
gracious rays of divine love, which dart forth from the holy 
Sacrament of the altar, and long to pierce and enlighten 
your heart ! 

You recognize no greater necessity than to love, and be 
united with the object of your love. Here, in this holy 
Sacrament, you can satiate your most ardent desires. The 
void in your heart can only be filled by the supernatural, 
the divine, — by the possession and enjoyment of God, for 
whom that heart has been created. 



83. 

THE MOST EFFICACIOUS ANTIDOTE 
In tne, is all hope of life and of virtue'' (Ecclus. 24 : 25.) 

Since the holy Eucharist is replete with all graces and 
blessings, it must be the most efficacious antidote against 
concupiscence. 

This poisonous root in our nature can never be entirely 
extirpated. So long as ^Ye are children of Adam and pil- 
grims on this earth, the venom of original sin will remain 
in us. 

But this ever-active, restless concupiscence can be kept 
down ; this deadly sting can be dulled. 

The reception of the Blessed Eucharist proves to be the 
most efificacious means of accomplishing this. 

Jesus wills our union with himself. The closeness of this 
union is proportionate to the removal of all that is hostile 
to It. Jesus, therefore, in the holy Sacrament, according to 
the dispositions of the recipient, weakens concupiscence, 
checks its influence, and soothingly operates upon our lower 
nature. 

How can it be otherwise } Shall not my soul be purified 
by a union with the pure, virginal soul of Jesus 

The pure, virginal flesh of Jesus, being eaten, being taken 
into my breast, must it not call a halt upon the impetuosity 
of my sensuality ? 

The heavenly peace which the Eucharistic Jesus brings 



— 302 -— 



with him into my heart, shall it not calm the storm of my 
passions ? O yes, the overflowing stream of peace maketh 
the city of God joyful ; and the most High will sanctify his 
own tabernacle, which is the soul. (Ps. 45 : 5.) 

If corporal food imparts its qualities to the body, so that it 
assumes from it heat or cold, dryness or humidity — so, from 
this supernatural Banquet, (in which holiness itself and the 
fulness of all virtues are received,) holiness and virtue pass 
over into us, and efficaciously oppose the assaults of evil, 
and eternal ruin. 

Two things keep corporal death at a distance : food and 
medicine for the interior, protection and defense for the ex- 
terior, by means of proper weapons. The Blessed Euchar- 
ist is a spiritual food and medicine ; it is also a powerful 
weapon, and, as a memorial of the death of Christ it drives 
away the enemies of our salvation. 

Jesus is the eternal Life, — hence, he combats death wher- 
ever he finds it, and pursues it to its remotest causes. 

Jesus hates whatever is contrary to the life of grace ; he 
infuses this hatred into us as often as he communicates him- 
self to us. 

Jesus wishes to remain in the heart which has hospitably 
received him ; sin, alone, drives him away, and concupis- 
cence allures to sin. Hence, in tlie Blessed Eucharist, Jesus 
combats concupiscence. He raises man up to himself, he 
seeks to detach him from a thousand sinful fetters ; he 
strengthens his will, puts weapons into his hand against the 
common enemy, and offers himself as our most powerful ally. 
In me, he says, is all hope o^ life and virtue. (Ecclus. 24 : 

25.) 

And to this intrinsic efficacy of the Blessed Eucharist, we 

must add our necessary preparation to receive it ; and, more 
especially, our worthy approach to the Sacrament of Pen- 
ance, which of itself, mightily and victoriously combats sin 



and everything leading to it, so that many have found 
through it alone, perfect deliverance. 

Behold, O young man, how easy and sweet it is, oy means 
of the Blessed Eucharist, to overcome those passions, the 
fury of which has often threatened you with ruin ! 

You complain of the vehemence of your passions, of your 
strong propensity to sensuality, of the rebellions of the flesh, 
and its never-resting inclination to what is low, base, and 
foul ? Instead of lamenting and bewailing your miseries, 
avail yourself of the remedy. Make the experiment. Try it. 

When has a young man remained spotless and unsullied 
in soul and body, without having been a friend of the vir- 
ginal Jesus ? without having reposed, like St. John, on his 
bosom, without having frequently and abundantly drawn 
from this purest of fountains, without having drunk of the 
wine springing forth virgins (Zach. 9 : 17) ? 

Yes, make use of this powerful antidote to sin — but do so 
worthily, frequently, and perseveringly. 



84 

HOLY COMMUNION. 
^Behold thy ki7ig Cometh to thee ^ meek.'' (Matt. 21: 5.) 

Alas ! my God ! I shall never be able to make such a 
preparation for holy Communion as the sublimity and dig- 
nity of thy Sacrament require ! 

Who am I, poor atom, that I should prepare a dwelling 
for thee in my heart ? and who art thou, that dost conde- 
scend to come to me 

What have I more than my good will ? And will that 
suffice thee, O Holiest, O Purest, O Greatest 1 



However, I shall exert myself, so as not to be deficient in 
the necessary dispositions of the soul. 

I will prove myself (i. Cor. ii : 28), and remove mor- 
tal sins by contrition and confession. 

If I do not this, I shall fail to distinguish this heavenly 
food from ordinary earthly nourishment, and thus eat and 
drink judgment to myself (i. Cor. 11 : 29) ; I shall pro- 
fane that which is most holy, and be guilty of robbery, by 
irreverently appropriating to myself, who am most impure, 
the most pure Body and Blood of Christ ! 

I will, also, endeavor not to be wanting in the proper dis- 
positions of the heart. 

This is that preparation which is proportionate to thy 
majesty on the one hand, and to thy condescension on the 
other, O my God, — to the holy designs thou hast for me, 
and to the fruits which I promise to myself from the recep- 
tion of this Sacrament ! 

I will also endeavor to cleanse my heart from venial sins. 
I shall make special efforts to free it from any known or 
intentional attachment to any sin. 

I will try to be penetrated with that living faith which 
will make me behold the Lord of heaven and earth under 
the insignificant and humble form of bread. 

I shall banish from my heart all uncharitable thoughts 
against my neighbor. The same body of Christ nourishes 
him, as well as me ; how, then, should dissension reign, 
where there is such union ? Under one Head, so loving 
and so gentle, — shall there be members hating, and mutually 
opposing, one another ? 

I will acknowledge my unworthiness, and confess : Lord, 
I am not worthy that thou shouldst enter under my roof, 
but only say the word, and my soul shall be healed. (Matt. 
8:8.) 

I shall approach in humility. An humble sentiment and 



— 305 — 

disposition are indispensable to this Sacrament, wherein 
God in a manner annihilates himself. 

I will try to be inflamed with holy love. This love is 
full of desire and longing. When shall I come and appear 
before the face of the Lord ? O, as the hart panteth after 
the fountains of water, so my soul panteth after thee, O 
Lord. (Ps. 41 : 3, 2.) 

This love is anxious to adorn the heart with various vir- 
tues. A holy zeal can, of course, increase sanctifying 
grace (typified by the wedding garment) (Matt 22 : 12), 
and can add various adornments, jewels and pearls, whereby 
its splendor is increased. 

Where is the faith of my first Communion ? Where, the 
desire, — where, the fervor, — of that holy day ? 

Ah ! I fear that I receive my Lord now, too often as a 
mere matter of routine ; my devotion is superficial ; hence, 
my Communions do not produce the expected results : they 
make but little impression on my soul. 

0 the instability of youth ! — it even intrudes into affairs 
that are most important and sacred ! 

But I can remove this criminal levity, if I will. I can re- 
collect myself a few days before my intended Communion, 
do some violence to myself. I can fix my mind upon the 
Sacrament, — be more fervent in prayer, — and perform my 
daily occupations more conscientiously. 

The time between confession and Communion I might 
devote, more or less, to devout exercises. Is not time 
enough given to the world ? Why do I not give a few hours 
sometimes to God ? 

1 might read some pious book, visit the Blessed Sacra- 
ment in some church, impose upon myself some slight acts 
of mortification. My very first tliouo;ht on the day of Com- 
munion itself, should be the near advent of the great ang 
good King. 



— 3o6 — 



Behold thy king cometh to thee, meek. (Matt. 21 : 5.) 
Arise, and go to meet him ! be clad in light, O Jerusalem : 
for thy light is come, and the glory of the Lord is risen 
upon thee. (Is. 60 : i.) 

The work is great, for a house is prepared not for man 
but for God. (i. Paralip. 29 : i.) 

Can it be possible ? Dare I believe it? Is it credible 
that God should dwell with men on earth ? (2. Paralip. 6 : 

18.) 

0 my God, help me to receive thee worthily ! 

Full of holy desire, I go to church ; I pray, meditate, re- 
pent, make good resolutions, make acts of love and petition 
to the Lord ; — finally, I eagerly approach the altar with a 
modest and humble bearing, recollected in God, and pene- 
trated with the holiness of the action I am performing. 

1 have found him whom my soul loveth, I will never let 
him go. (Cant. 3:4.) I praise, I bless, I adore, I glo- 
rify ; I give thee thanks ; I pray for myself and others. 
Perfectly absorbed, dead, as it were, to the outside world, 
and not confining myself to any set prayer, I entertain 
myself just as my heart inspires me, with my Saviour, with 
the true Lover of my poor soul. 

These are precious moments, which must be well em- 
ployed. The sacred species are still unconsumed ; and as 
long as they remain, Jesus Christ abides with me truly and 
substantially. I am the living tabernacle of God, and I 
contain within me him by whom kings reign (Prov. .8 : 
15) ; him, whom the heavens cannot contain ; him, that en- 
riches them that love him, and fills their treasures. (Prov. 

8 : 20.^ 

O Jesus Son of David, have mercy on me. (Matt. 

9 : 27.) Have pity on my youth ! Come to my aid, help my 
blindness, my inexperience, my weakness ! 

O my beloved, who feedeth among the lilies \ (Cant, z ; 



~ 307 — 



16) keep my mind and body pure and spotless, and worthy 
of thee ! O my protector ! (Ps. 83: 10) O Jesus, my for- 
tress, hide me within thee f Poor, miserable young man, 
that I am, strengthen me in my combat with the world, in 
my warfare with flesh and blood, and all the enemies of my 
salvation. Jesus, in thee, I live ; Jesus^ in thee, I die ; 
Jesus, I am thine in life and death ! 

Happy in the possession of my Saviour, I will remain in 
the house of the Lord for at least a quarter of an hour after 
Mass and holy Communion. Then, I shall retire quietly to 
my home, and to my daily work, firmly resolved never more 
to thoughtlessly break asunder the blessed bonds of holiest 
union with my Saviour and my God. 

The entire day of Communion shall be to me a day of the 
Lord. Often, will the happy event of the morning return 
to my memory, and give me occasion to renew my thanks- 
giving. 

This is a holy day to the Lord our God, do not mourn 
nor weep. (3. Esdras 8 : 9.) Away with sadness ! But 
away, also, with all levity and unbecoming distraction ! 

The longer I keep fast hold to my Lord, the longer he 
will keep fast hold of me, and — O, that I might never be 
separated from him any more ! 



85. 



FREQUENT COMMUNION. 

Come, eat my b?'ead, and drink the wine which I have 
mingled for you.'''' (Prov. 9 : 5.) 

If our good resolutions were more lasting, and if we co- 
operated more zealously with grace, the effects and bless- 
ings of the holy Sacraments would also be more durable. 

Why are we so unstable and changeable ? Quickly, are the 
best impressions obliterated ; and of the greatest graces of 
God, nothing remains after a short time, but a few miser- 
able memories. 

To go frequently, but carelessly, to holy Communion, 
would be but to increase our native fickleness and frailty. 
Such receptions of the Sacraments would be as criminal as 
they are useless. But it is neither wro/ig nor useless, to 
seek, by frequent and carefully-made Communions, to renew 
the influence of divine grace, and recall the holy impres- 
sions wherewith you have been favored on former occasions. 
Thereby, you manifest your prudence, your knowledge of 
your own needs, and your compliance with the designs of 
God. 

O yes, dear young m.an, go often to the Table of the Lord, 
— as often as your confessor advises, — but always worthily, 
after due preparation, and with the purest intention. 

No one's instability is greater than yours ; nowhere does 
the dew of devotion evaporate more quickly than in your 



— 309 - 



heart ; hence, nowhere is the need of help more urgent 
and pressing than in your case. 

Dangers threaten on all sides ; strengthen yourself often 
with the bread that giveth strength. (3. Kings 19 : 8.) 

The world allures, and tries to fetter you ; lean frequently 
upon the bosom of your Redeemer. 

The passions develop themselves ; they become menac- 
ing, and are intent upon the ruin of your soul ; unite 
yourself with Jesus, who is life, and who gives life. 

A worthy Communion gives great honor to God. Why 
not pay him this homage frequently ? 

Communion is a precious gift which God most generousiy 
offers us. To make good and frequent use of a benefit, 
gives joy to the giver. 

A worthy Communion is an act of devotion and fervor. 
Love leads to the altar, love is sought at the altar ; there- 
fore, communicate out of love, with love, and for love. 
And why not often repeat this act of love ? 

In holy Communion, I aspire to a union with Jesus ; tne 
oftener I seek it — if only sincerely — the more Jesus is pleased. 

By holy Communion, I fulfil the most ardent wish of 
Jesus. — ^Why does he give himself under the form of bread ? 
Food is taken often, and bread, oftener than any other kind 
of food. 

Moreover, he expresses his wish in the very clearest 
words : Come, eat my bread, and drink the wine which I 
have mingled for you. (Prov. 9 : 5.) 

What an urgent invitation ! 

Again, he threatens : Unless you eat the flesh of the Son 
of man, and drink his blood, you shall not have life in you. 
(John 6 : 54.) He who does not eat his meals every day, 
begins to grow weak, and lose the life of the body. Holy 
Communion is a most efficacious means of preserving and 
promoting the life of the soul. 



— 3to — 



He who goes often to Communion, follows the spirit of 
the Church. The early Christians received holy Commun- 
ion daily. The doctors of the Church, even the Councils, 
strongly exhort to frequent Communion ; and, in our own 
days, the Church unceasingly calls upon us through her 
ministers, to often approach the Table of the Lord. Why 
should not the Church desire her children to be most in- 
timately united with Jesus, their Head, in order, through 
him, to receive freshness and fulness of life ? 

But, perhaps, you fear the talk of the people ? 

Fear rather the scandal you give, when you go but seldom 
to Communion. He who often participates in this heavenly 
banquet, and whose life corresponds to the fervor of his de- 
votion, edifies the community, rejoices the good, abashes the 
wicked, gives a good example to those of his own household, 
Causes religion to be respected, and excites the lukewarm 
and negligent to imitate his piety. 

The advantage, however, to be derived by you from this 
holy exercise, outweighs all specious arguments. 

If one worthy Communion 4s so beneficial and profitable, 
because it unites you with Jesus, the Author of all graces, 
what will not many good and fervent Communions effect 
in you ? 

There will be no time for evil to assert itself ; weakness 
will be speedily assisted, if the intervals between your Com- 
munions grow briefer. First, in quick succession, come ex- 
amination of conscience, contrition, firm purpose of amend- 
ment, accusation, satisfaction,^ — and all this, as the remote 
preparation ; — and then, the proximate : Faith, hope, char- 
ity,desire, adoration, supplication, resolutions, thanksgiving ! 

Yes, great are the advantages of frequent Communion. 

Go, ask the careless : Are you benefited by approach- 
ing the holy Communion so seldom ? Is your life more 
zealous, virtuous, or exemplary ? Alas ! no ; they will re- 



— 311 — 



ply : The less frequently we approach the Table of the 
Lord, the colder and more tepid, we become. 

Ask the zealous. Do they not owe everything to the 
frequent reception of the Bread of life ? Greater innocence 
and less faults, — to what have they to attribute these happy 
results ? 

Ask those Saints and spiritual writers who so strongly 
recommended frequent Communion. Did they not speak 
from experience ? To repentant sinners, they recommended 
it as a means against a relapse ; to the weak, as a source 
of strength ; to the just, of comfort ; to all, as an incite- 
ment to every virtue, as a powerful spur to perfection and 
sanctity. 

O, that we lived in such a manner as to be worthy of 
daily Communion ! We communicate seldom, — perhaps, 
we so live as to render ourselves unworthy of receiving 
often ! 

Ah ! consider the consolations imparted to us in this 
Sacrament I O my soul, — the sweetness which you, when 
well prepared, find in this heavenly banquet ! Should I 
not seek to procure this comfort very often, since it is in 
my power to do so ? 

My dear young man, do you know why you fall a victim, 
time and again, to the deceitful allurements of the world ? 
Because you release yourself so quickly from the embrace 
of Jesus, and so seldom return to it. You soon forget the 
blissful moments spent with your Saviour, and instead of 
hastening to renew that happy intercourse, you seek solace 
elsewhere. 

O taste and see, that the Lord is sweet. (Ps : 33 : 9.) 

Go often to Communion ; and every time you make your 
thanksgiving, before you leave the church, happy and 
newly^strengthened, promise your Saviour a speedy return 
— after a few weeks, in a fortnight, or. better still, once. ^ 
week. 



\ 



— 3^2 — 



86. 

THE LORD IS MY SHEPHERD. 

"/ will feed my sheep ^ and I will cause ihem io lie down, 
saith the Lord God.'^ (Ezech. 34: 15.) 

Raised from the death of sin to life, through the omni- 
potence and mercy of God ; fostered and nursed by him 
with ineffable paternal love ; drawn to the gracious heart of 
your Redeemer, — you owe it to gratitude, to once more pen- 
etrate deeply into these benefits, to meditate on them with 
attention, and to appreciate them in their full extent. 

Well may you exclaim with the royal singer : The Lord 
is my shepherd, I shall want nothing ! (Ps. 21:1) 

Yes, O Jesus, thou art my Shepherd. Thou hast spared 
neither care, nor watchfulness, nor tenderness in my be- 
half. Thou hast done all that could be done, and what is 
there that thou art not, even now, willing and ready to do ? 

Thou art my shepherd, O Jesus — my Lord and my God 
(John 20 : 28), full of greatness and majesty ! Thou, the 
Infinite, vouchsafest to be my leader and companion ; 
thine eye rests upon me, thy hands protect me, upon thy 
shoulders thou dost bear me to the fold ! 

I am allowed to call myself thy sheep, O best of shep- 
herds, — I who am a miserable creature, a weak, helpless 
young man, fit for nothing, requiring yet to be trained and 
educated ! 



But, it is just because I am poor and wretched, that thou 
art a shepherd to me, O God ! Thou takest pleasure in 
enriching me, that I may not want in any grace (i. Cor. 
I : 7), but superabound in holiness. 

My shepherd hath led me into green pastures. (Ps. 22:2.) 
Our holy Faith, with its doctrines, the word of God, salu- 
tary inspirations, good examples, ordinary and extra- 
ordinary graces, the Sacraments, in particular — those 
sources of immense blessings — are they not, in truth, the 
glorious pastures which were promised in the Old Law, in- 
finitely more delightful and profitable than any earthly, 
perishable pasture ? 

How true are the words : I will feed them in the most 
fruitful pastures, and their pastures shall be in the high 
mountains of Israel ; there shall they rest on the green 
grass, and be fed in fat pastures upon the mountains of 
Israel. I myself will feed my sheep, and I will cause them 
to lie down, saith the Lord God. (Ezech. 34 : 14, 15.) 

He hath brought me up on the water of refreshment. 

What are all the joys of this world compared to the pure 
happiness of a good conscience, to the sweet comfort en- 
joyed in thy service, O God of goodness ? — in thy company, 
O most amiable Jesus ! 

Rush on in your course, O troubled waters of Babylon, 
whence I, alas ! misguided young man, have so often 
drunk marshy water ! (Jer. 2 : 18.) Never again, shall you 
sully the lips which have tasted of the heavenly gift (Hebr. 
6:4); which have been refreshed with the clear streams 
flowing from the river of the water of life. (Apoc. 22 : 1.) 

He hath converted my soul, he hath led me on the paths 
of justice, for his own name's sake. (Ps. 22 : 3.) 

How often, have I not, like an unfaithful sheep, left the 
safe fold, the wholesome and rich pasture, the pure spring, 
the loving Shepherd, and strayed blindly into thq desert, 



— 3^4 — 

losing myself in a trackless country, a wilderness, a place 
without water ! (Ps. io6 : 4.) 

And the Good Shepherd was troubled at my departure. 
My blindness pained him, my misfortune deeply afflicted his 
tender heart ; he arose, and hastened after me ; he raised 
his voice, he called, he entreated and threatened ; he never 
rested until, touched by his love, I returned, and entered 
again upon the way of justice. 

All this he has done through love, for his holy name's sake, 
in order to verify the truth of his Apostle's words : Where 
sin hath abounded, grace hath abounded more (Rom. 5 : 
20) ; and those other words of Isaias : You were sold gratis, 
and you shall be redeemed without money. (Is. 52 : 3.) 

Now, that I am associated once more with the Good Shep- 
herd and his flock, what have I to fear ? 

Though I should walk in the midst of the shadow of death, 
I will fear no evils, for thou art with me. Thy rod and thy 
staff, they comfort me. (Ps. 22 : 4.) 

No doubt, a thousand dangers surround me, inexper- 
ienced young man that I am, and menace my soul with death. 
Satan is wrathful, and the whole world is seated in wicked- 
ness, (i. John 5 : 19.) Flesh and blood make war upon 
me unceasingly ; but, O my Shepherd, if I follow thee, if I 
roam only the blessed pastures which thou hast appointed 
to me ; if I do not withdraw myself from thy protection, 
— from the peaceful sway of thy shepherd's crook, — I am se- 
cure, I will fear no evils. (Ps. 22 : 4.) I can say with con- 
fidence : Let any man's hand fight against me, if thou but 
set me beside thee, O Lord ! (Job. 17 : 3.) 

And, — O blessing surpassing all other blessings ! — thou 
hast prepared a table for me against them that afflict me I 
Thou hast anointed my head with oil, and my chalice which 
inebriateth me, how goodly is it I (Ps. 22 : 5.) 

O sacred banquet, in which Christ is received, — he, the 



Strong and the Mighty ! Shall I tremble when Jesus is with 
me ? Let the wolves surround me, no man shall snatch a 
sheep out of his hand (John lo : 28) ; he has said so him- 
self, the mighty Shepherd ! 

O goodly chalice, filled with the precious blood of Christ ! 

O salutary oil of divine grace, which penetrates my en- 
tire being, makes my stubborn will pliant, opens my blinded 
eyes, strengthens my effeminacy, increases my strength and 
prowess to do battle with the world ! 

Well, do I comprehend why the devil, the world, and the 
flesh so perseveringl> strive to keep me from the Table of 
the Lord. 

These enemies of my salvation know very well tliat they 
can do anything they please when once they have lured me 
from this way of life ; when they have removed me from the 
protecting influence of the Shepherd of souls ; when they 
have deprived me of this strengthening food, this unction 
from above, — this encouraging solace, this instructive ad- 
monition, this inspiring example, of this most loving of all 
shepherds ! 

No, they shall never succeed ! Let them be coniounded 
and ashamed that seek my soul ! (Ps. 34 : 4.) It is good 
for me to adhere to my God ; to put my hope in the Lord 
God is sweet. (Ps. 72 : 28.) 

O — and thy mercy will follow me all the days of my life ; 
and that I may dwell in the house of the Lord, unto length 
of days. (Ps. 22 : 6.) 

Yes, O my Jesus, may the joyful resurrection which thy 
pastoral care has affected in me, never be followed by a re- 
lapse into death ! May the holy union with which thou hast 
honored me in this Sacrament, never be dissolved ! 

Enduring here upon earth, to the last breath of thy faith- 
ful sheep, may it be continued throughout all eternity in the 
bliss of heaven, where in pastures ever green, upon hills 



^ 316 — 



girded about with joy, shepherd and sheep are inseparably 
and everlastingly united ! 

O rest ! O joy ! No lion shall be there, nor shall any 
mischievous beast go up. (Is. 35 : 9, 10.) There, shall we 
wander unmolested, being redeemed by the pastor and 
bishop of our souls, (i. Pet. 2 • 25.) 



/ 



THIRD BOOK-. 



PROGRESS. 

317 



87. 



JESUS, OUR KING. 

"/ will follow thee whithersoever thou goest^ (Matt. 8 : 19.) 

Said Pilate to Christ : Art thou a king ? And our Lord 
made answer : Thou sayest that I am a king. (John 18 ; 
37-) 

Yes, young man, Jesus is a King, — he is your King. 

You, too, were bought with a great price (i. Cor. 6 : 20) 
— the price of his precious blood ; — to you, also, the words 
of the Apostle are applicable, — you are not your own (i. 
Cor. 6 : 19) ; you are the property of Jesus ; he is your 
royal Master. 

This truth, young man, is far-reaching. 

If Jesus is your King, then, you owe him allegiance, fi- 
delity, and inviolable attachment ; if he is your King, you, 
being his subject, are bound to render him sincere obe- 
dience, to be ready for any sacrifice for him. 

But how much more sliould you not do so for him who, 
besides being your King, is also your Commander? 

And in very truth, Jesus is our leader, a war-waging 
Iling. I came not to send peace, but the sword. (Matt. 
10 : 34.) 

Since you are really a soldier of this mighty King, owing 
allegiance to him by your birth and vocation, labor as a 
good soldier of Christ Jesus. (2. Tim. 2 : 3.) 



320 — » 

Do you not see how your Chief marches forth to con- 
quer a whole world,— to make it subject to his own, and 
his heavenly Father's, rule ? 

Jesus would certainly be a peaceful King, if he met with 
no opposition,— if all would yield to his authority willingly 
and unconditionally. But no : sin, and everything con- 
nected with sin, defies him ; the kingdom of evil rises up 
in opposition to him. 

The first sin of the first man had been committed, A 
Redeemer was promised immediately. He was to take 
away all sin, and recover the world to God. 

True, real conflict with sin began only with the appear- 
ance of the Son of God upon earth ; it has raged most fu- 
riously from that time forth ; it still continues with unaba- 
ted violence, and will last to the end of time. Jesus must 
reign, until he hath put all his enemies under his feet, 
and the enemy— death — shall be destroyed at last. All 
things are put under him. (i. Cor. 15 : 25-27.) 

Yes, Jesus must do battle until he shall have delivered 
up the kingdom to God the Father, — until he shall have 
abolished all principality, and authority, and power (all 
hellish and fiendish powers), (i. Cor. 15 : 24.) 

Jesus, your King, will and must abolish the empire of sin 
in you and every where. 

For this, purpose, he came upon earth ; thither, tended 
all his teachings, all his examples. This was the object of 
his warfare ; for it, he demands your co-operation ; he 
justly expects that you will follow him. Come, he says, 
follow me, (Luke 5 : 27.) And, if any man will come 
after me, let him deny himself, and take up his cross and 
follow me. (Matt, 16 : 24.) 

To follow Christ — is our first duty as Christians. No 
age, no state of life is exempt. Whoever is a Christian, is 
obliged to tg-k^ the field. And to all? he said ; li any mm 



will come after me, let him deny himself, take up his cross, 
and follow me ! (Luke 9 : 23.) 

From you, O young Christian, Christ expects a more 
zealous imitation ; a more devoted loyalty ; a more heroic 
courage; a more ardent enthusiasm ; a more active partici- 
pation in so noble an undertaking, touching most closely 
tlie honor of God, your own, and all men's salvation. 

Hearken, then, to the call of your King, and gird 
yourself with the armor of God. Follow your leader in all 
the paths of virtue and of righteousness, in which he has 
gone before you. (Ephes. 6 : 11.) Say to him : I will 
follow thee whithersoever thou goest. (Matt. 8 : 19.) 
Thou art the Way, the Truth, and the Life I (John 14 : 6.) 
How can I be lost if I walk in this Way ? How can I err, 
being guided by this Truth ? How can I die, being united 
to Life eternal ? Even wounds received in this combat, 
must be life-giving. 

Yes, thou unconquerable Hero ! death was life to thee ! 
And, full well do I know, O thou magnanimous Prince ! 
that thou wilt never require me to do or suffer anything 
that thou thyself hast not first done or suffered ! I know 
full well, that every step up this rugged path is marked by 
tliy bloody foot-prints ! O glorious road, secure road, way 
to salvation, way to eternal glory ! 

Courage, then, courage ! Behold your King ! the all- 
powerful, strong, death-conquering, and triumphant ! Pro- 
tected by liim, led by hini, you shall receive a never-fading 
crown of glory ! (i. Pet. 5 : 4.) But, remember the re- 
ward will correspond to the courage, to the spirit of self- 
sacrifice, loyalty, and endurance, which we manifest. 
None will be crowned except he strive lawfully (2. Tim. 
2:5); that is, bravely and victoriously, even unto the end ; 
for the just cause, and with the proper weapons ! 



~ 322 — 



88. 

THE TRUE DEFINITION OF VIRTUE. 

" Walk ye i?i Christ, rooted and built up in him'' 
(Coloss. 2 : 6, 7.) 

Very much depends, O young man ! upon your having 
a right idea of virtue, and of the habit of virtue. 

Perhaps, you image that virtue is any single good ac- 
tion ? 

Virtue is no mere adherence to the letter of the law, 
but an entering into its spirit ; it is not something merely 
external, but first something internal, of which the exter- 
nal is only a faint reflection. It remains the- same, whether 
seen in secret or in public. It is the spirit of charity in 
action. It is the practical fulfilment of the law. 

Perhaps, you consider virtue, a certain honesty, a freedom 
from grosser and more glaring vices? 

You are mistaken. 

Innocence is not virtue. There is as much difference be- 
tween innocence and virtue, as between life and strength. 

First of all, know this : that Christian virtue is not based 
upon purely human motives and views ; neither is it depend- 
ent upon human recognition or approval. Its roots go far 
down out of human sight, and yet reach up to the noblest 
heights of heaven. 



— 323 — 



True, there is a sort of mock-virtue, a certain inclination 
to, and facility in, good, which arises altogether from natural 
causes, and wiiich, can lay claim only to a natural reward. 

But you are created for a supernatural end, and ardently 
desire to receive, hereafter, a supernatural reward. You 
must, then, by the aid of supernatural grace, endeavor to ac- 
quire a supernatural virtue. 

To what purpose are you a Christian, if you do not act 
like one, — if you are not united with your Head, Jesus 
Christ ? 

A Christian's intentions must be pure. 
To act merely from sensual instinct, is co act like an ani- 
mal. 

To act from selfish motives, is to act humanly. 

Actions to which the spirit of Christ urges us, which are 
conformable to the spirit of Christ, alone are Christian ac- 
tions. 

If God the Father has made Christ our Head, and placed 
him over all the Church, which is his Body (Ephes. i : 23), 
we are bound to act as members of Christ. We must walk 
in him, we must be rooted and built up in him. (Col. 2 : 
6,7-) 

Moreover, virtue is not a single good act. Virtue is a 
facility in doing morally good actions, all of which have 
God's honor for their final end 

Virtue is something which is lasting ; it is a persevering 
effort to do what is pleasing to God. 

Virtue is, therefore, something more than a whim or ca- 
price, more than mere accident, more than a passing enthu- 
siasm, more than simple innocence. 

Virtue is activity ; it includes the noblest operations of 
one's daily life. With the same conscientiousness with which 
the virtuous man orders his relations to God and devotes 
himself to prayer, he also regulates his relations to his fel- 



— 324 — 



lowmen, and faithfully fulfils the duties of his state of life. 
Virtue is prayer in action. 
Virtue is reverence for God. 
Virtue is praise of God, 
Virtue is homage in work. 

Virtue is sacrifice, through labor and sufferings. 

If you would know what true virtue is, contemplate the life 
of our Lord. Every virtue that is not formed according to 
his, is useless, — deceiving and deceived ; in fact, is no virtue 
at all. The Son of God came down to earth purposely to 
teach us what virtue is. 

If I do not the works of my Father, said he to the Jews, 
believe me not. (John lo : 37.) 

Jesus does the works of his Father ; he acts in the power 
of the Father ; he acts according to the will of the Father. 

The thoughts of Jesus, his will, are solely directed to God. 
Fle does nothing to please men ; their displeasure does not 
hinder him from doing what is pleasing to God. 

The prayer of Jesus does not stop at mere sentiment ; it 
always passes over to the deed. Perfect devotedness to God, 
boundless love for men, self-abasement, sacrifice, and self- 
annihilation, — behold ! how the actions of Jesus stand in 
the most beautiful harmony with his prayer . 

Jesus fulfils the Law ; but it is the breath of love that 
animates this fulfilment of the Law. The letter killeth ; but 
the Spirit giveth life. (2. Cor. 3 : 6.) 

Every thought and movement of Jesus is directed to 
heaven. His sojourn upon earth, he regards as a time set 
apart for glorifying his heavenly Father both by word and 
deed. 

Jesus allows to nature only what is absolutely necessary — 
what is conducive to the fulfilment of his mission here upon 
earth. 

Beyond these limits, his solicitude for his Humanity does 



— 325 — 



not extend He commits himself entirely to the care of 
divine Providence ; in its hands, he places his honor, his 
repose, his well-being — to it, he leaves the provision for 
the few wants of his human nature. 

Jesus does not reject riches, but he gives poverty the 
preference ; he does not condemn certain enjoyments and 
pleasures, but he assigns to them the strictest limits, and 
chooses for his own portion, sufferings, persecution, and 
the cross. He does not reject honors absolutely, but flees 
from them, and prefers retirement and humiliation. All 
these creatures he subordinates to the divine will, and by 
the free choice of the contrary, he shows how insidious and 
dangerous he considers them. 

Jesus lays greater stress upon those sins which evince a 
greater infatuation, and a greater corruption of heart. 
These, he condemns and chastises most severely. Indulgent 
towards the weak, he does not hesitate to sternly rebuke 
the malicious and the obdurate. False justice is odious to 
him, and the eye-service jd( the hypocrite, he regards as a 
real abomination. 

His public life is noble, unassuming, mild, and affable. 
He becomes all things to all men, that he may save all, (i. 
Cor. 9 : 22.) 

It was love that brought him down upon earth ; love is 
expressed in his whole intercourse with men. 

The weaknesses of men, he supports with unutterable 
patience. He is obliging, condescending, compassionate ; 
he goes about doing good ; all his steps are marked by 
blessings. (Acts 10 : 38.) 

Persecutions do not crusn nim ; he remains intrepid in 
the presence of his fiercest enemies. He always gives tes- 
timony to the trutli ; for truth and his innocent, holy life 
are his only weapons of defense. He sees in his adver- 
saries, the executioners of divine justice ; he suffers, he 



forgives, he dies — a victim of love even for his bitterest 
foes ! 

My dear young man, do you now see what virtue is ? 
Is it mere innocence ? Is it merely something exterior ? 
Is it caprice ? Is it a mere paroxysm of fervor ? Is it sim- 
ply something ephemeral ? 

Study attentively the life or your divine Saviour, and 
make your life according to the pattern that is shown you. 
(Exod. 25 : 40.) 



89. 

MEANS OF ACQUIRING TRUE VIRTUE. 

" The kingdom of heaven suffer eth z iolence : and the viokfit 
bear it aivayy (Matt. 11 : 12.) 

Nothing of any value here below, can be gained without 
a struggle ; virtue, least of all. There must be warfare 
against corrupt nature, warfare against Satan, warfare against 
the world. 

In order to acquire true virtue, certain means must be 
employed ; one must do violence to himself 

Be not frightened, O young man ! when you hear me 
speak of violence. A good, so exalted as virtue, a reward, so 
excellent as that of eternal salvation, is well worthy of a 
struggle. 

Yes ; the kingdom of heaven suffereth violence . and 
the violent bear it away. (Matt. 11 : 12.) 



— — 



You wish to become virtuous ? Then, you must will it 
and will it effectually. 

This does not appear difficult ; and yet, as it is the most 
indispensable and comprehensive of all means, it is also the 
most difficult. It embraces the whole man ; it includes 
time, circumstances, and occasions. It evades no sacrifices ; 
it shrinks from no labor. 

O, how rare is this true, sincere, undivided, active, perse- 
vering will ' 

You will, and another one wills ; — but what an immense 
difference is there not, between your will and his ! 

Alas ! how many vain and unprofitable wishes are mis- 
taken for this manly will ! To desire is not yet to will ; to 
begin to-day, and to leave off to-morrow, is not to will. Do- 
ing something unnecessary, and not doing at all what is es- 
sential, is not yet to will ! 

You wonder and lament at your want oi progress in good ! 
Have you ever yet really willed it ? 

O my God ! grant to me, a weak young man, this strong, 
generous will ! give me, a coward, this brave, courageous 
will ! Give me, half-hearted creature that I am, an un- 
divided will ! Give me, who am instability itself, a per- 
severing will ! 

He who wishes to arrive at virtue, must pay attention to 
himself. Wilful distractions, dissipation of spirit, absorp- 
tion in external things, are obstacles to virtue. 

Your conscience speaks — you fail to hear it. God speaks 
— you pay no attention to his voice. Our Lord desires 
to be your Master ; he would educate you, guide you ; but 
you are occupied with a thousand other things ; his call does 
not reach your ear ; his beckoning hand remains unseen ; 
his inspirations are unnoticed. 

To preserve a calm self-control ; to possess one's soul in 
patience ; to bridle a too lively imagination ; to check natu- 



- 3=8 - 

ral impetuosity ; to act slowly, with deliberation and fore- 
sight, — these are excellent means of advancing in solid vir- 
tue, to which nothing is more foreign tlian impetuosity, want 
of purpose, and mere, mechanical routine. 

This calm spirit of recollection will also enable you, in 
all your thoughts and works, to study Jesus, your divine 
Model ; to listen to, and learn, his sentiments, to watch 
him in all his actions. What shall I do in order to become 
like to him ? Where there is no resemblance, there can be 
no union. 

Such thoughts are quite foreign to those who are driven 
about by the whirlwind, or drowned in the floods of every- 
day life. The rush of excitement in which they live, knows 
no stand-still. They never belong to themselves, but are al- 
ways carried away by external affairs. 

0 my Saviour I how familiar, and yet how unfamiliar to 
me, are the details of thy earthly career ! 

It is almost as if thou hadst not lived forme at all ! And 
yet, every act of thine was done for me. Though all thy 
acts were part and parcel of the one, great, divine drama, — 
the Redemption, — every single one, of itself, possessed a re- 
deeming efficacy ; every single one points out to us the way 
to heaven. 

1 have given you an example, that as I have done to you, 
so you do also. (John 13 : 15.) 

And, O my Saviour, how especially instructive tome, a 
young man, is the record of thy youthful years ! It was 
in order to serve as the Model of the young, that thou didst 
pass thy youth in the ordinary relations of life, avoiding all 
extraordinary acts, and practising in their highest perfec- 
tion, those virtues which especially adorn youth. 

Good Master, make my heart docile ' Give me light to 
see ! Give me strengtli to act ! 

My Lord and my God ! . Verily, thou art he who teacli- 



est profitable things ! (Is. 48: 17.) Profitable for time, 
profitable for eternity ! 

Thou wilt govern me in the way that I must walk. And 
if I hearken to thy commandments, my peace shall be as a 
river, and my justice as the waves of the sea. The fruits of 
my virtues shall become innumerable as the sands of the 
sea, and my good works shall increase like the gravel thereof. 
My name shall not perish, nor be destroyed from before my 
face ! (Is. 48 : 18, 19.) 



90. 

THE SPIRIT OF FAITH. 
^''The just shall live in his faiths (Hab. 2 : 4.) 

To believe, and to have the spirit of faith, are not one 
and the same thing. Have you really the spirit of faith ? 

As there is a great difference between a corpse and an 
animated body — between a dead and a living man — so the 
soul that has only faith differs widely from the soul that has 
the spirit of faith. 

Therefore, it is said : The just man shall live in his faith. 
He is not a dead man, but a living man ; he works like 
a real, live man, through, and in, faith. 

He has the spirit of faith, wlio is so penetrated by divine 
truths that they are constantly before his eyes, and serve 
as the rule of all his thoughts, words, and deeds. 



~ 330 — 



A temptation assails you, — 3^ou quickly recollect that you 
are created for tlie service of God, that he is your Lord and 
Master, your Benefactor and Father, whom to displease, 
whom to grieve, would be the greatest evil, the most ter- 
rible misfortune. 

A forbidden pleasure allures you ; — at once, you con- 
trast the short duration of that proffered sensual enjoy- 
ment with the length of an endless eternity. You see hell 
yawning beneath your feet ; above you, you behold the palm 
and crown which await the conqueror. 

The world with its thousands illusions decoys you. You 
say : I know thee, O wicked world ! I know that thy fig- 
ure passeth away. (i. Cor. 7 : 3.) Heavenly things only 
have value, — why should I seize upon earthly things ' 

The passions are in a ferment ; the young blood im- 
petuously circles in the veins ; the sting of the flesh tor- 
ments you. God sees me ! you think : his pure eye rests 
upon me. I will die, rather than do this wicked thing, and 
sin against my God. (Gen. 39 : 9.) 

A load of affliction lies heavily upon you. Your eye 
naturally turns to the Crucified One. Your resemblance 
with Jesus calms you — comforts you ; you do not desire to 
descend from your cross. More sufferings, O Lord, you 
say, more and more ! — and this cry comes from your heart. 

You meet with black ingratitude ; men forget you, injure 
you, grieve you, are unjust to you. If I am only called tiie 
friend of God (James 2 : 23), you say : his friendship lasts 
for ever ! 

You find it hard to discharge the duties of your state 
with punctuality, fervor, and perseverance ; but your eye 
is directed towards heaven, and you think : God wills it ; 
he has placed me in these relations, and through love of 
him, I will do everything joyfully and cheerfully. Does 
not eternal rest await me hereafter ? 



— 331 — 



Some great calamity befalls you. You say : Two things 
are certain : — God knows what is now happening to me, 
and he loves me with an infinite love ; he could relieve me 
from that which is now weighing me down, and still he does 
not ; consequently, it must be for my good. His holy will 
be done ; let Providence have its sway, I submit to its de- 
sings unreservedly. If I only love God, all things will work 
together unto good for me. (Rom, 8 : 28.) 

You find it difficult to submit yourself to others. But 
this truth arises before your soul : that there is no power 
but from God (Rom. 13 : 7) ; and consequently, that all 
lawful superiors are the representatives of God. 

The world distinguishes between man and man ; unchari- 
table feelings imperceptibly arise within you. No, you ex- 
claim, all men are the images of God, all are brethren, 
redeemed by the same Saviour. What I do to one of these, 
my least brethren, I do to Christ himself ! (Matt. 25 : 40,) 

The feeling of revenge is stirred up within you ; but, at 
once, listening, your hear tlie mild and gentle voice of your 
Saviour saying : Father ! forgive them, for they know not 
what they do. (Luke 23 : 34.) 

Behold, thus, the just liveth in his faith (Hab, 2 : 4), 
and by his faith. Faith is the element of his spiritual life. 
His thoughts, sentiments, desires, words, conversations, and 
actions, are all guided by faith — all regulated by the word of 
God, by the doctrine and example of Jesus. 

This is what is meant, by making faith productive — to so 
employ it that, instead of being a dead capital, it may bring 
you good interest, frustrate evil, do good, bring forth 
fruits worthy of heaven, and become a well-spring of count- 
less merits to him who lives in faith. 

If the truths of religion are for us merely external facts 
without any practical bearing upon onr lives or actions, then, 
they are of no avail or advantage to us ; they are merely a 



— 332 — 



summary of historical statements, a collection of dry tenets, 
and nothing more. 

Youth, especially, with its own peculiar volatility of con- 
ception, its inconstancy of mind, is very much disinclined to 
lead this life of faith. 

What strength might not a young man draw from his faith, 
if so inclined ! What support miglu he not derive from it, 
amid the storms which beset his inexperienced age I 

0 spirit of Faitli. when wilt thou animate me, who am so 
lifeless, so inanimate ? What remains to me, if I merely 
know the truths of religion, without their passing over into 
my life, becoming flesh and blood — reality — practice ? 
Nothing remains to me but the name of a Ciiristian, and his 
accountability ! 

1 believe, O my God, but do thou enliven this my faith — ■ 
help thou my unbelief ! (Mark 9 : 23.) Increase my 
faith, make me practise what I believe ! 



91. 

PIETY. 

Piety is profitable to all things P (i. Tim. 4 : 8.) 

The word piety is frequently misunderstood. Hence, 
it is derided by some, and hated by others. 

True piety, however, is something very sublime, very 
beautiful and praiseworthy. 

There is an affected piety, which differs widely from the 
genuine. 

Affected piety is hypocrisy ; it is an absurdity ; it is some- 



— 333 - 



times sulf-delusion ; but oftener a more or less intentional 
deception practised upon others. 

True piety is a reality ; it rests upon that well-understood 
relation wherein we stand to God. It shows us God ; it 
places before us the Creator and the creature, the child and 
the Father, and calls upon us to meditate upon God, speak 
of him, act for him as our mutual relations demand. 

Yes ; — genuine piety, true devotion to God, is based upon 
this fundamental principle : God is my Creator, my Lord, 
my Father, my Benefactor, my All ! To adore him, to 
praise him, thank him, pray to him, — is the business of my 
life. Bless, then, the Lord, O my soul ! and let all that is 
within me bless his holy name ! (Ps. 102 : i.) All my bones, 
my body, my interior senses, paying homage to thee, shall 
cry out : Lord, who is like to thee ? (Ps. 34 ; 10.) 

We must pay homage to God, first of all, in the heart ; 
then, as creatures who are not wholly spiritual, we must give 
him exterior worship with our bodily faculties. We must 
do homage to God, not only with mere sentiments, or with 
sounding words, but, more especially, by the submission of 
our will to his all-holy will. 

The agreement of our conduct with such homage as this, 
constitutes the essence of piety, is the touch-stone of real 
piety, and the crown and completion of all piety. 

Yes, the truly pious man is virtuous, or, at least, is on 
the way to virtue — not merely on account of the graces 
which prayer gains for him, but chiefly, because he is en- 
tirely subordinate to the designs and decrees of his God. 

Does true piety then seek itself ? 

It seeks God first, and above all things. 

Consequently, true piety does not depend upon sentiment 
and imagination, nor measure the value or result of its prayer 
thereby. Sensible devotion is something accidental, al- 
though desirable ; God, above all ; its proper element is faith. 



— 334 — 



True genuine piety knows even how to leave God for 

God ; for its principal characteristic is devotedness, — the 
spirit of sacrifice, active love. God's holy will is its rule. 

True piety does not so load itself down with exercises of 
devotion, as to interfere with the bounden duties of its state 
of life, or those of fraternal charity. 

True piety knows how to so employ its time that its desires 
to worship God and unite itself more closely to him by 
prayer, maybe satisfied within reasonable limits. 

Neither does true piety confine itself to mere intercourse 
with God by prayer alone ; it knows how to give all its 
thoughts, words, and deeds a heavenly direction, so as (to 
quote the words of the Apostle), to pray without ceasing, 
(lo Thess. 5 : 17.) 

True piety detests nothing more than mere lip-service. 
Who loves truth more than it does ? It is convinced that 
God is a spirit ; and that, to correspond with his spiritual 
nature, we must, above all things, adore him in spirit and 
in truth. (John 4 : 24.) 

True piety is not ostentatious. It does not aim at sin- 
gularity. It cares nothing for appearances. It gives cheer- 
fully to God, the things that are God's (jNIatt. 22 ; 21) ; 
and is not ashamed of prayer, nor of a reverential posture 
observed during prayer. It purifies its intentions, knowing 
that God chiefly regards the heart. 

True piety is not self-willed, but yielding, tractable, and 
docile ; subjects, (especially in matters of the interior life,) 
its judgment to wise counsel, to tried experience. It does 
not fail to apprehend the dangers to which self-will and ca- 
price may deliver a soul, even in the path of virtue. It in- 
trusts itself to God's representatives, — the more sincerely, 
the more it fears the illusions of the spirit of darkness, who 
sometimes transforms himself into an angel of light. (2, 
Cor. II : 14.) 



335 — 



True piety is never haughty in its intercourse with others ; 
it is decidedly opposed to the delusive suggestions of 
wretched self-complacency. 

True piety is not capricious ; it does not pray only when 
it feels like it. It seeks God always, and above all. 

True piety is by no means intolerant. It is not hard 
upon others. Though it hates sin, because God hates it, 
it still loves the sinner, and wishes well to him. Though 
it may move heaven and earth in order to effect the con- 
version of an erring soul, it does not intrude its way of 
prayer and life upon others. 

True piety is never dark nor gloomy. Why ? Think 
you, that he, whose eyes are turned almost uninterruptedly 
to the brilliant Sun of Justice — who continually converses 
with a God who is all light, and in whom there is no dark- 
ness (John I : 5), can go about with a gloomy spirit 
or a scowling brow } No — serenity and cheerfulness are 
among the principal qualities of true piety. With God in 
his heart, with God on his lips, in harmony with God, and 
in peace with one's self, how can a man be sullen, dejected, 
or repulsive ? 

True piety knows nothing of servile fear. It knows well 
that the fear of the Lord is the beginning of wisdom. (Prov. 
9 : 10.) But it fears with love, and loves with fear. 

True piety converses with God freely and unaffected^, 
like a child ; there is no trace of stiffness, or formality, 
or coldness. It takes care that its familiarity witli God 
may not degenerate into offensive freedom or presumptuous 
frivolity. 

True piety nowhere denies the solidity of its principles, 
the dignity of its actions. As it is earnestly recollected in 
cluirch and at prayer, so, in ils every-day life, it carefully 
guards against dissipation, sensuality, and the servitude of the 
passions, well-knowing that thesa contrasts in nious people 



— 336 — 



are shocking and scandalous to the world ; that they are cal- 
culated to create enemies for religion, and even to turn away 
from it, those who were beginning to draw near unto God. 

True piety — devotion taken in the whole — -is the worship 
of God in a limited, as well as in abroad, sense. It is the wor- 
ship of God reduced to practice — the putting into action of 
one's intense yearning to honor the Most High, and to com- 
ply with all that his holy will demands. 

O ! what conceptions we should often form to ourselves 
of true piety ! Mayest thou never have to say of us, O God : 
This people honoreth me with their lips ; but their heart is 
far from me. (Mark 7:6.) And yet, this is what we do, 
when our actions belie our words ! 

My young friend, does piety, thus understood, deserve 
that scorn and mockery it so frequently receives from your 
wild associates ? 

Do you not see, how much they are in the wrong, when 
they stigmatize it ashynocrisy, senility, bigotry, intolerance, 
ignorance ? 

Ah ! look well to your own ideas. Change them, if ne- 
cessary. Beware ever again of deriding piety, or pious per- 
sons, lest your mockery prove a self-accusation, and mani- 
fest your folly or your malice. 

Be not ashamed to strive to become truly pious in the 
correct sense of the word. 

There is nothing more honorable ; for piety is profitable 
to all things, — promise of the life that now is, and of that 
which is to come. (i. Tim. 4 : 8.) 

Piety is profitable to all ; do you hear this ? It makes 
life sweet. In intercourse with God, there is consolation 
for all our sorrows. Nothing is wanting to them, who com- 
mune with God in filial reverence. They that seek the Lord, 
shall not be deprived of any good. (Ps. 33 : 11.) 

What is it that lifts up many a down- trodden one ? that 



— 337 — 



richly compensates many a forsaken one for the world's 
neglect ? It is the consolations of piety, and the promise 
which it holds forth to them of a heavenly reward. 

Piety ennobles life, and makes it meritorious. True 
piety is profitable to all things, having promise of the life 
that now is, and of that which is to come. (i. Tim. 4 : 8.) 

Yes ; piety with sufficiency is great gain. (i. Tim. 6 : 6.) 
It hides within it unexpected treasures, supernatural riches, 
graces, blessings, the friendship of God, and eternal life. 

And how does piety particularly benefit a young man ? 

It is, as it were, the gentle breeze extinguishing the fire- 
brand of youthful passion. 

It is a shield against the hostile assaults of the world and 
hell. 

In it, and by it, the germs of vice are choked ; virtues 
are awakened, encouraged, and brought to perfection. 

The Child Jesus prays ; the youthful Jesus prays, and lul- 
fils most exactly his duties to God, his heavenly Father. 
And Jesus increased in wisdom, and age, and grace with 
God and man. (Luke 2 : 52.) 

Behold your model, O young man, and imitate him ! 

Yes, strive for piety ; let it be your only care to become 
pious. 

A pious young man ! What joy for heaven ! 

A pious young man ! What an ornament to the Church ! 

A pious young man ! What a profitable member of hu- 
man society ! His manhood is ripened in familiar inter- 
course with God. 

A pious young man ! Is he not, at the same time, an as- 
siduous and diligent young man ? Is he not pure, upright, 
mild, peaceable, pleasant, moral, and amiable ? 

O Lord ! send forth thy Spirit — the Spirit of devotion 
and godliness ! (Is. 11:2.) Give us a pious young gener- 
ation, and the face of the eart;h shall be renewed, (Ps, 



92. 



CONFIDENCE IN GOD. 

Have confidence in the Lord, with all thy heart 
(Prov. 3:5.) 

How often, O my God ! does not my courage fail, when 
I look back upon the past, or forward to the future, and 
consider the many dangers that threaten me. 

How much time lost in youth ! How much evil have I 
done ! How much good have I omitted ! How much is to be 
repaired ! How much, to be acquired ! And yet, how weak 
and blind I am, and surrounded by the enemies of my salva- 
tion ! 

My son, take courage ! Have confidence in me, thy 
God, with all thy heart ! (Prov. 3: 5.) Despondency does 
not repair the past, nor secure the future. 

Despondency paralyzes the strength, robs us of perse- 
verance, dims the vision, and prevents our soaring up to God. 

Have I not given you proofs enough of my power and 
goodness ? When you did not exist, I created you ; and 
when you wandered far off from me, I sought you out, and 
led you back. I delivered myself up for you (Gal. 2 : 20) 
— myself, the Infinite for you, a miserable, finite creature. 

Means without numbers I have placed at your disposal, 
that you might have life, and have it more abundantly. 
(John TO : 10.) 

Your want of confidence grieves me, your narrow-heart- 
edness displeases me. Am I not able to make all grace 



— 339 - 



abound in you (2. Cor. 9 : 8), to pave the way for you^ 
to guide your steps, and lead you to the desired goal ? 

And my promises, — shall they be fulfilled or not ? What 
have I promised more frequently or more emphatically, than 
that I will never abandon him who trusts and hopes in me ' 
I am the Lord, and I change not. (Mai. 3 : 6.) 

Behold, you act like that disciple of little faith, who walked 
on the water, but trembled and thought only of his own 
impotence. 

Miserable children of men ! you believe the word of 
my creatures, you confide in them, you rely upon them, 
and look to them for help, — but you will not commit your- 
selves to me, the Omnipotent Creator. My hand does not 
seem strong enough for you ! 

O how blind you are ! Are not creatures frail and 
changeable, whilst I am the Unchangeable and Eternal ? 
Do not earthly supports resemble the frail reed that snaps 
asunder when one tries to lean thereon ? It will go into 
his hand, and pierce it. (Is. 36 : 6.) 

Have creatures anything as of themselves ? I am the 
source of every good. If every best gift and every perfect 
gift (Jas. I : 17) is from me, why, then, do you not turn 
to me, who am, and will ever be, all in all ? 

Who knows the enemies of your salvation better than I ? 
Who desires more ardently than I, that you should not suc- 
cumb to them ? O fear not ; — the Lord of hosts is my 
name. (Is. 51 : 15.) 

Then march boldly forward, young man ! You hear 
the voice of your God. Cast your care upon the Lord ! 
(Ps. 54 : 23.) He will be a real Father to you ! He will 
protect and guide you to your longed-for destination. 

Your confidence should know no other limits, than those 
of the omnipotence and beneficence of God himself. 

It is true, I am nothing but weakness and misery of my- 



— 340 — 



self ; but it is also true, I can do all things in him who 
strengtheneth me. (Phil. 4 : 13.) 

Then , for the future, I will cling to thee ; I will love thee, 
O Lord, my strength. The Lord is my refuge, and my 
deliverer ! My God is my helper ; in him will I put my 
trust ! My protector, and the horn of my salvation, and 
my support. Praising, I will call upon the Lord : and I 
shall be saved from my enemies. 'Ps. 17 : 2-4.) 



93. 

THE LOVE OF OUR NEIGHBOR. 

Dearly beloved^ let us love 07ie another, for charity is of 
God''' (i. John 4 : 7.) 

It is by no means enough not to hate our neighbor. 

Dearly beloved, let us love one another, (i. John 4 : 7.; 
This is the watchword of Christianity — that holy, sublime re- 
ligion, which elevates us far above nature, unites us by su- 
pernatural bonds, and points out to us our true relations to 
God and our fellow-men. 

I give you a new commandment : That you love one an- 
other, as I have loved you, that you also love one another. 
By this, shall all men know that you are my disciples, if you 
have love one for another. (John 13 : 34, 35.) 

How has Jesus loved me ? He loved me, and delivered 
himself for me. (Gal. 2 : 20.) 

He delivered himself for me as a victim to the justice of 



his heavenly Father ; he took upon himself the guilt of my 
sins ; he underwent freely the most unspeakable tortures for 
me ; he died upon the cross for me ; he instituted, as a re- 
membrance of his death, the adorable Sacrament of the Al- 
tar, and he still remains therein, through love for me. 

Thus, Jesus loved me, and I must love my neighoor as 
Christ has loved me ! Yes ; I, too, should be willing to 
sacrifice myself for my fellow-man ; I should share my por- 
tion with him ; my hand, my heart, my possessions, my 
health, should in a manner belong to him as it does to me. 

Our Saviour gives us still another rule to guide us in our 
love for our neighbor : Thou shalt love thy neighbor as 
thyself. (Matt. 19 : 19.) 

How do I love myself ? Is my love for myself merely a 
passing affection ? Do I love myself coldly and ineffect- 
ually } No : I love myself perseveringly, I love myself most 
ardently. I avert from myself all that is evil ; I wish for 
myself nothing but what is good. I am constantly solicitous 
to provide for my own welfare, and to promote my own inter- 
ests. Thus, I love myself ; and my love for my neighbor 
must closely resemble this active self-love. 

In order to have such a love, a powerful, a sublime mo- 
tive is necessary ; and this is no other than the love of 
God. A Christian love of one's neighbor is from God. 
It loves the neighbor in God. Let us love one another, for 
charity is of God. (i. John 4 : 7.) It beholds in a fellow- 
being the image of the common Creator ; it recognizes 
in him a fellow-creature redeemed by the blood of Christ ; 
a member of the mystical body of Jesus Christ, and co-heir 
with us to the kingdom of eternal glory. 

There are many delusions in regard to the love of the 
neighbor. 

There are young men to whom Christian charity is sy- 
nonymous with philanthropy. But the difference between 



— 342 — 



them is not less than that which exists between a mere pup- 
pet and a living, breathing body. Philanthropy is an inan- 
imate corpse with icy hands and a frozen heart. 

There are young men who love only those who esteem 
them, or who do them favors, or from whom they expect 
favors, benefits. There is nothing supernatural in all this. 
If you love those who love you, what reward shall you have ? 
do not even the publicans the same ? And if you salute 
only your brethren, what do you more ? do not also the 
heathens the same ? (Matt. 5 : 46, 47.) 

There are young men who love only tliose whose char* 
acters, or mere external appearances, impress them as be- 
ing worthy of love. What supernatural affection is there 
in this? Even animals love each other in like manner. 
A heathen may cherish a strong affection for an irrational 
object, such as a painted image, a flower, a tree, a dumb 
beast. 

There are others whose love does not extend beyond 
their household or near relatives. Narrow minds, limited 
capacities, niggardly souls, compressed into the straitened 
boundaries of flesh and blood, — men who have not the 
remotest conception of the love of God ! If Almighty God 
loved none except such as were of like nature, or allied to 
himself by essence, — poor men ! how would it be with us ? 

Love has its regulations according to rank and dignity ; 
there may be greater or lesser claims upon our love for 
others. Our benefactors should take precedence ; and those 
with whom we are joined by the ties of blood — our 
parents, above all. Then, follow our brothers and sisters 
and others nearly related. Then come those whom neces- 
sity compels to appeal to us for help. 

There are also degrees of love. We must distinguish as 
to whether we are to love a certain person more or less in 
this or in that manner. 



This may be difficult when it concerns one and the 
same person ; but it is not impossible. God wills it, and 
good order enforces it. Even our heavenly Father acts 
thus with us, when he permits his sun to shine upon the 
good and the bad, and his rain to fall upon the just and 
the unjust. (Matt. 5 : 45.) 

Would you like to have the whole magnificent picture of 
fraternal love unrolled before your eyes ? 

Charity is patient, is kind : charity envieth not, deal- 
eth not perversely, is not puffed up, is not ambitious, 
seeketh not her own, is not provoked to anger, thinketh no 
evil, rejoiceth not in iniquity, but rejoiceth with the truth : 
beareth all things, believeth all things, hopeth all things, 
endureth all things. Charity never faileth. (i. Cor. 13 : 4- 
8.) 

O, make the attempt, young man, and strive to ac- 
quire this heavenly virtue ! You see, there is question of 
practice. My little children, let us not love in word, nor 
in tongue, but in deed, and in truth, (i. John 3 : 18.) 
Thus, God has loved us, and thus, he continues to love us. 
We must be imitators of God, as beloved children, and we 
must walk in love, as Christ also hath loved us, and hath 
delivered himself for us, an oblation and a sacrifice to God. 
(Ephes. 5 : 2.) 

Inordinate self-love stands in the way of a true love of 
our neighbor. Through it, we either do not love our neigh- 
bor at all, — or we love him only in so far as his love 
brings us some benefit or advantage. 

Would you indulge in such cold egotism, at the risk 
of having your heart become torpid and insensible to 
good ? Would you presume to discriminate where God 
makes no distinction ? Although he, our gracious Father, — 
for reasons known only to himself, — from time to time man- 
ifests his preference for this or that creature, he embraces 



— 344 — 



with a true paternal, impartial love, all those whom he calls 
his sons. (Ps. 8i : 6.) 

He who has no love, resembles that senseless idol that 
never gives, but always takes ; that stands there in a magnifi- 
cently-adorned room, with golden draperies, and glittering 
jewels. Enthroned amid clouds of incense, beholding in- 
numerable victims shedding their blood as a sacrifice be- 
fore it, and offering homage to it day and night, — it moves 
not, it does not approach, nor reward its worshippers ; it 
cannot hear, nor grant their prayers ; neither can it protect, 
nor deliver them from evil. 

He who loves his neighbor, is like the brilliant, mild, 
glorious sun, which shines, warms, fructifies, illuminates 
all things, dispensing blessings to all ! It gilds the humble 
roof of the straw-thatched hut, as well as the stately pin- 
nacle of the lordly castle ; it hovers over the steep heights 
of the mountain, whilst it pours its rays down into the val- 
leys ; its beams and its warmth diffuse joy, refresh the heart, 
and make all men unite in praise and jubilation. 

O Spirit of love I inflame my youthful heart ! 

O, that I might become like those early Christians, upon 
whom even the heathens themselves gazed with wondering 
admiration, and of whom they said : Behold, how these 
Christians love one another ! 



94. 



HOLY OBEDIENCE. 

" Ye young men^ be subject to the ancienis.^* (i. Pet. 5 : 5.) 

O my God ! thou hast given me parents and superiors 
that they may guide me here below, and conduct me to my 
end ! 

How silly I act, if I look upon these my superiors, with 
mere human eyes ! 

How perversely I act, if what they bid me to do, I either 
omit, or perform only through slavish fear, or from mere hu- 
man motives ! 

Obedience ! — mysterious word, that few fathom, and that 
very few put into execution, in its fullest extent. 

Obedience, — odious word, at which many young people 
take offense, and which they regard as synonymous with hu- 
miliation, weakness, and cowardice ! 

Then, indeed, O sweet Jesus, thy example is folly, and 
vain is the entire history of thy holy youth recorded in these 
significant words : He went down with his parents, and 
came to Nazareth : and was subject to them. (Luke 2:51.) 

It is true, my self-love is not pleased to make another's 
will mine, and to do at another person's command what is 
perhaps distasteful or painful to me. 

It is true, my pride rises up against my superiors. It is 
intolerable to it to be dependent upon another^ to listen to 
liis counsel, to be ready for his service, 



— 346 — 



But can I overturn the whole order of earthly things ? 
Can I disarrange the gradations of age or condition, or abol- 
ish the salutary order which originates in God himself, and 
upon which the very existence of human society depends ? 

Who am I, that would withdraw myself from obedience ? 
Am I not a young man, obliged by my inexperience and 
weakness to depend upon others, — through whom my knowl- 
edge and will, so to say, may find their complement and 
completion ? 

What would become of me, were I left alone without a 
guiding hand ? 

Does it behoove my youth to carry so high a head, and 
permit none to be placed above me in authority ? I am 
little more than just come into this world, and hence, have 
nothing to say in it. Neither age nor merit give me the 
right to rule. Moreover, it is worth nothing when one 
commands, who has not first learned to obey. 

I would, however, deceive myself, if I considered as obe- 
dience, the mere carrying into execution of certain com- 
mands. 

f obedience is to be a Christian virtue, the living breath 
of faith must animate it. 

Who commands me ? The lawful representatives of God 
— parents, teachers, spiritual and temporal superiors, who 
point out to me my duties, my actual position. There is 
no power but from God. (Rom. 13 : i.) 

How much this view of the question would facilitate the 
duties of obedience ! God, and not man, speaks through 
my superior, I should say to myself ; and then, I would 
hasten to accomplish joyfully the most difficult, nay, even 
the most disagreeable task. 

God wills it — who should not obey humbly, willingly, 
quickly, and perfectly, knowing that the command pro- 
ceeds from so exalted, so powerful, a Lord and Master ? 



— 347 — 



God wills it — who would not readily obey when he con- 
siders that it is the wish of so generous, so amiable a Fa- 
ther, and so munificent a Benefactor ? 

Unless our motives be supernatural, our obedience will 
be neither universal, enduring, effective, nor powerful. 

It will be, in most cases (and especially, in difficult mat- 
ters), bitter, painful, yes, insufferable ! 

It will be, likewise, lacking in merit. Only to supernat- 
ural motives, is given a supernatural reward. Amen, I say 
to you, they have received their reward (Matt. 6 : 2), 
said our Lord of the Pharisees who observed the ordinan- 
ces of superiors from human motives alone. They did 
their duty, they escaped reproof, but they incurred only 
divine censure and punishment. Wretched reward ! 

Ah ! faithful obedience is a perfect mine of heavenly 
treasures ; it ennobles the Christian and enriches him ; for 
an obedient man shall speak of victory. (Prov. 21 : 20.) 

I will, therefore, obey courageously and faithfully the in- 
junction of the Apostle : Ye young men, be subject to the 
ancients, (i. Pet. 5 : 

Obedience, when practised tor God's saKe, is honorable, is 
meritorious. Why should a false liberty entice me and en- 
danger that true, manly freedom which consists in rendering 
unto Csesar the things that are Caesar's, and to God, the 
things that are God's ? (Luke 20 : 25.) 

Obedience exalts ; but disobedience degrades, — whether 
it arise from self-love, pride, obstinacy, or any other of the 
evil passions of men. 

Christ was obedient — obedient unto death, even the death 
of the cross (Phil. 2 : 8); and should I not bend my neck, 
recognize a lawful authority over me, and execute orders 
which are for my own good, and for the preservation of 
necessary order in the family, the state, and the Church ? 



348 — 



95. 

MEEKNESS. 

And be ve ki?id to one another^ ?nerciful, forgiving one an- 
other''* (Eph. 4 : 32.) 

Youthful impetuosity is a fierce adversary to the neces- 
sary and amiable virtues of meekness and peacefulness. 

Why is young blood so hot ? Quickly it bubbles up, hur- 
rying along the young man's unguarded heart to indignation, 
anger, and rage. 

Oftentimes, the slightest offense is sufficient to embitter 
you ; to fill you with thoughts of aversion, rancor, and ha- 
tred ; to make you give vent to inconsiderate expressions, 
noisy speech, abusive language, threats, and violence. 

When the passions are raging, the voice of reason is no 
longer heard ; excitement gains the upper hand ; enmity 
ferments quarrels, excites to words and deeds, such as noth- 
ing but blind rage is able to suggest. 

Like a hurricane, anger takes possession of the un- 
guarded heart. Dark clouds have suddenly arisen ; it 
storms ; the tempest rages. Thus, we can see what wrath 
and anger can do. A spirit that is easily angered, who can 
bear ? (Prov. 18 : 14.) 

Often, that concealed anger, that suppressed rage, leads to 
something far worse. For long days and nights, passion 
seethes and boils in those impoisoned hearts. Woe ! to the 
closed up, corroding wound if it should suddenly burst open ! 



349 - 



Ifascibility prevents a great deal of good. No virtue can 
thrive upon such volcanic ground. Grace loves a peaceable 
soil. It thrives and flourishes only in love ; and where 
there is no peace, there is' no love. Where envying and 
contention is, there is inconstancy and every evil work. 
(James 3 : 16.) 

What is to be done ? Let each one watch carefully over 
himself ; especially that irascible one who is well aware 
of his weakness, and who has often been prostrated by those 
sudden cyclones of ill temper. 

Never engage in a quarrel, young man ! Should you oe 
naturally quarrelsome — naturally of the number of those 
who cannot bear the slightest contradiction or insult ; wlio 
are hasty in judgment, inconsiderate in speecli, rash in 
deeds of violence — sullen, dogmatic, provoking, — for ever 
making discord wherever you appear ; if, like Ismael, your 
hands are against all men (Gen. 16 : 12), — I beg of you to re- 
strain yourself by the meekness and gentleness of Christ ! 
(2. Cor. 10 : I.) If any one provoke you, stand on your 
guard ; do not quarrel or revile ; learn, at least, to keep si- 
lence, and to remember the words of Holy Writ, — the lips 
of a fool intermeddle with strife (Pro v. 18 : 6), and, it is an 
honor for a man to separate himself from quarrels. (Prov. 
20 : 3.) 

INIoreover, you must be careful never to enkindle bad feel- 
ings in others. Do not provoke any one by untimely 
taunts, bitterness, irony, malicious sarcasm, rude attacks on 
his honor, — by censure, slander, or a spirit of contradic- 
tion. 

Guard, as much as possible — especially in the presence of 
certain, irritable peoi)Ie — against imprudent expressions, 
which might be misunderstood, and sow discord. If meat 
scandalize my brotlier, I will never eat flesli, lest I should 
scandalize my brother, (r. Cor, 8 : 13.) 



— 350 



Once more. If any one gives you an occasion of anger, 
if you are attacked unjustly, try not to lose your temper ; 
do not suffer yourself to get angry or violent ; endeavor ra- 
ther to adjust the difficulty by frie/idly words ; for a mild 
answer breaketh wrath, but a harsh word stirreth up fury. 
(Prov. 15 : I.) Such conduct, far from lowering you, (as 
you might imagine,) in the estimation of others, rather exalts 
and ennobles you. He who remains lord over himself, al- 
ways stands higher than he who by quarrels and insults, 
degrades himself, and manifests the greatest of all weak- 
nesses, — want of self-control. 

To hinder an insult ; if possible, not to mind it ; to act as 
though you had not noticed it ; to attach no weight to it ; to 
forget it quickly, — is more prudent and meritorious than to 
become excited, to insult, or threaten. This is especially to 
follow the example of him who has imprinted upon meek- 
ness the seal of true nobility ; and who, when he was reviled, 
did not revile : when he suffered, he threatened not. (i. 
Pet. 2 : 23.) 

This is true nobility ; this is heroism ; this is greatness ot 
soul ' 

Children make a noise, but men remain quiet ; weak per- 
sons go out of themselves with shrieking frenzy, and are the 
more despised for their weakness ; strong souls possess them- 
selves in peace, and are highly esteemed in consequence. 

O be ye kind to one another, merciful, forgiving one an- 
other, even as God hath forgiven you in Christ. (Eph. 4 : 
32.) 

It is true, much has to be borne here below ; and there 
is no end of human frailties. For this reason, the peace- 
makers, that is, those who do not lose their own peace, nor 
disturb that of others, are called the children of God (Matt. 
5 : 9), imitators, friends, favorites of him who is the God of 
peace. For he is not the God of dissension, but of peace 



— 351 — 



(i. Cor. 14 : 33) ; and he sent his only-begotten Son into 
this world for the sake of peace. How highly important the 
spirit of peace is for your maturer life, for the family circle, 
for the state, and for neighborly intercourse ! 

On the contrary, what an extremely pernicious member 
of human society is not the hot-headed fellow, — that dis- 
turber of the peace, that man of discord, who construes 
everything wrongly, who is always in the rigljt, who must 
always have the upper hand ; who offends every one, and 
is so easily olfended himself ; who is satisfied with nothing, 
interfering in everything, and who, at the same time, refuses 
to endure anything ! Abominable egotism ! — to demand 
concessions from every one, but to grant concessions to none. 

Let us earnestly strive to check an ungovernable temper. 
The fruits of such efforts are so sweet, that to acquire peace 
the greatest sacrifices should be most joyfully made. 

The fruits of the Holy Ghost are, — Charity, joy, peace, 
patience, benignity, goodness, longanimity, mildness, faith, 
modesty, continency, chastity. (Gal. 5 : 22, 23.) 



96. 

FORGIVENESS OF INJURIES. 

'"''Man to tnan reservcth anger ^ and doth he seek remedy of 
God V (Ecclus. 28 : 3.) 

Nothing is more difficult to the natural man, than to love 
one's enemies. Our whole being rebels, our injured pride 
revolts against it ; the heart is obdurate and insists upon 
its rights. 



— 352 — 



Since the commandment ot fraternal charity extends 
even to our enemies, it is evident how perfect the Chris- 
tian law is, and how it ennobles the whole man, by the sup- 
pression of every inordinate feeling. 

Who is our neighbor ? Every man. Whosoever is clothed 
with the same human nature as ourselves ; all for whom 
the only-begotten Son of God became man, lived, and suf- 
fered ; for whom the same heavenly recompense is in pros- 
pect, which invites us to struggle. It is clear, that if a 
man really or presumedly offends us, he does not thereby 
lose his claim to the same nature and destiny as our own. 

Thou shalt love thy neighbor as thyself, saith the Lord 
our God. (Gal. 5 : 14.) Lest any Christians imagine, that 
there are certain exceptions to this rule, our Saviour de- 
clares emphatically, and with all the force of an added 
command : But I say to you : Love your enemies : do good 
to them that hate you : and pray for them that persecute 
and calumniate you, that you may be the children of your 
Father, who is in heaven. (Matt. 5 : 44, 45.) Jesus em- 
phasizes the difference between then and now, between his 
doctrines and the statutes of men : — But I say to you. 
He interweaves this necessary forgiveness of injuries into 
the prayer which he taught his disciples ; he even makes it 
a condition of the pardon they hope for from God : For- 
give us our debts, as we forgive our debtors. (Matt. 6 : 12.) 

Is this clear ? 

With you, young man, there can not easily be any ques- 
tion about important injuries, offenses against your honor, 
wrongs done to your goods and fortune, attacks upon your 
body, or your life. 

Here, an inconsiderate word has wounded you ; there, the 
omission of some act of politeness has irritated you ; now, it 
is a little act of kindness that has been refused. Again, some 
^3ipecte4 praise has been withheld ; you have been ovev^ 



— 353 — 



looked, or contradicted ; a rude jest or a coarse word has 
hurt your feelings. 

Shall trifles such as these, be sufficient to estrange hearts, 
to awaken feelings of hatred, occasion bitter expressions, 
enmities, ill-will, rancor, revenge, and acts of violence ? 

Do you not see that wounded vanity, selfishness, and 
jealousy, are often the only sources whence flow what you 
term ^'just indignation" ? 

You speak of injured honor, slighted friendship, violated 
fidelity. If Almighty God were so sensitive with us ; if he 
were so unmerciful and unrelenting ; if he were so slow to for- 
give and to forget our offenses, — what would be our lot ? 

How often, do we tax the patience and longanimity of 
God, whilst we would have our neighbor bitterly expiate 
every error he has hastily committed against us ! Even 
when we grant him a grudging pardon, we relentlessly refuse 
him his lost place in our affections. 

Man to man reserveth anger ; and doth he seek remedy 
of God ? He hath no mercy on a man like himself; and 
doth he entreat for his own sins ? He that is but flesh, nour- 
isheth anger ; and doth he ask forgiveness of God ? who 
shall obtain pardon for his sins ? for corruption and death 
hang over in his commandments. (Ecclus. 28 : 3-7.) 

Remember the fear of God, and be not angry with thy 
neighbor. Remember the covenant of the Most High, and 
overlook the ignorance of thy neighbor. (Ecclus. 28 : 9.) 

Forgive thy neighbor if he hath hurt thee ; and then shall 
thy sins be forgiven to thee when thou prayest. (Ecclus. 
28 : 2.) He that seeketh to revenge himself, shall find ven- 
geance from the Lord ; and he will surely keep his sins in 
remembrance. (Ecclus. 28 : i.) 

But you say : Tiiere is no talk of revenge : I do not wish 
my enemies any evil ; I simply want nothing more to do 
with them in future. 



- 354 - 



O, comfortless laDgua_2;e, beneath which, the sting of 
animosity is concealed ! Is indifference, love ? And — O, 
that it were simply indifference I But it is ill-concealed ir- 
ritability ; it is a feeling of revenge for a real or fancied 
offense ; it is the inclination to embrace the first oppor- 
tunity for retribution. 

Unworthy disciple of him, who, upon the cross, prayed 
for you, for whose sake lie suffered : Fatlier, forgive tliem, 
for they know not what they do ! (Luke 23 : 34.) 

Have you ever dared, in such a state of aversion, of 
fostered implacabiHty, and of burning hatred, to approach 
the table of the Lord ? to unite yourself in the Most Holy 
Sacrament, with him who is all love, and who wills that you 
should be all love ? No, I am sure that you have never 
abused so completely the Sacrament of Love. 

You say, I owe it to my dignity, my manhood ; I cannot 
suffer myself to be despised ; I must show him that he is 
in the wrong. You stand, then, upon your rights ? Very 
well— God will also stand upon his rights. But I say unto 
you, love your enemies. (Matt. 5 : 44.) God so stands 
upon his rights that he will not allow himself to be offended 
by your implacability. He will have that person loved, 
whom he desires us to love, and whom he does not exclude 
from his own divine love. 

Far from us be the thought-of returning evil for evil, of 
revenging ourselves ! Be not overcome by evil, but over- 
come evil by good. (Rom. 12 : 21.) 

Revenge not yourselves, but give place to wrath ; for it is 
written : Revenge is mine ; I will repay, saith the Lord. 
(Rom. 12 : 19.) 

On the contrary : If thy enemy be hungry, give him to 
eat : if he thirst, give him to drink : for doing this, thou 
shalt heap coals of fire on his head. (Rom. 12 : 20.) 

Young man, let not anger possess your soul. Always 



— 355 — 



refuse entrance into your heart to thoughts of hatred, of 
bitter feelings, of malicious desires, of revengeful plans. 
Here, you must prevent the first -beginnings. 

If anything displease you in your fellow-man, remember, 
that you, too, have your faults and frailties ; and that 
others must have patience with your weaknesses. Bear ye 
one another's burdens ; and so shall ye fulfil the law of 
Christ. (Gal. 6 : 2.) 

Have you been offended ? To return good with evil, is 
diabolical ; to return good with good, is human and ra- 
tional ; but to reward evil with good, is royal and divine. 

O, elevate yourself, young man, to these heights ; and 
imitate God himself in the immensity of his charity. Be 
noble-minded. Step aside from the limits of your narrow, 
human heart, and act divinely ! 

Search into your interior, O friend ! Examine your dis- 
positions in regard to this or that person. Is there any ill- 
will, or bitterness, therein ? Are ill-feelings fermenting in 
your bosom ? Is there any desire of revenge there ? Are 
you cordial to all, and do your actions prove that none are 
excluded from your heart ? 

Let not the sun go down upon your anger ! (Ephes. 4 : 
26.) Be reconciled, without delay, fully, and sincerely ! 

Behold ! the day of your own judgment is approach- 
ing ! Be disposed to forgive others, that you may then 
find your Judge favorably disposed towards you ! 



— 356 — 



97. 

THE PRESSING DUTY OF CHARITY. 

''''Reverence not the neio^Jibor in his fall : and refrain not to 
speak in the time of salvation'' (Ecclus. 4 : 27, 28.) 

If, as a traveler, you were taking the wrong road, would 
you not be pleased if some one would warn you and show 
you the right way ? 

Apply to your neighbor this proof of a well-ordered self- 
loveo He has gone astray ; he has, perhaps, taken a road 
that either does not lead at all, or only by devious and un- 
certain ways, to the end of his creation — the possession of 
God. You know this ; you are authorized, either by rela- 
tionship or friendship, to speak a candid word, to give a 
gentle rebuke, a well-meant advice. Will you, nevertheless, 
remain silent ? Can you calmly look on, and see your 
brother straying farther away from his end, making rapid 
progress towards ruin, whilst his spiritual needs are ever on 
the increase ? 

He that shall see his brother in need, and shall shut up 
his bowels from him ; how doth the charity of God abide in 
him ? (i. John 3 : 17.) 

These words, referring to the mere temporal, but urgent, 
needs of the poor, are with greater justice, applicable to the 
spiritual wants of our neighbor, — to that greatest danger to 
which an erring soul is exposed of losing her God and her 
All for ever. 

And yet, there are but few points of Christian morality 



r 

t 

— 357 — 

against which so many prejudices arise in the heart of the 
young man, as against this charitable duty of fraternal cor- 
rection ! 

It is not always clear, even to the very best of young men, 
that it is uncharitable, yea, in some cases, even unprinci - 
]:led, and a sign of want of conscience, not to prevent evil 
when it can be prevented. 

O, how many there are whose word would not be without 
influence, but who, either through foolish fear, or human re- 
spect, mistaken kindness, or deplorable indifference, close 
their mouths to those who really need a fraternal correction ! 
O, grave delusion ! They think to save themselves some 
unpleasantness, or their fellow-man some humiliation, or an- 
noyance ; and, at the same time, they often incur a heavy re- 
sponsibility, and sometimes irreparably injure others, by 
their silence ! 

It is true, the command of our l?ord to prevent others' 
sins, is chiefly addressed to superiors : If thy brother shall 
offend thee, go and reprove him between tliee and him alone. 
If he shall hear thee, thou shalt gain thy brother (Matt. 
18 : 15) ; but, nevertheless, the command of fraternal cha- 
rity concerns all Christians within the limits of holy prudence. 

That there may be an obligation, it must be more than 
surmise or suspicion ; it must be something certain, a fact, 
or a manifest danger, into which our neighbor is about to 
rush 

Furthermore, there must be a well-grounded hope, yes, 
even an assured probability, that our neighbor will profit by 
the fraternal correction. 

Finally, I am not called upon to administer the correction, 
if it entail upon me, in consequence, some great damage or 
heavy loss. 

These are the conditions which limit the obligation of fra- 
ternal correction. 



- 358 ~ 



True Christian charity, however, is not calculating. It 
must, of course, be coupled with prudence ; but our neigh- 
bor's salvation makes it ingenious. It must be forbearing, 
but candid ; slow, yet courageous ; patient, yet earnest and 
emphatic. 

How many young men perish miserably, because amongst 
all those whom they call their friends, there are none, not 
even one, who has the charity and courage to say to him : 
Friend, take care ! if I am not mistaken, you are on the 
down-hill road ; it certainly looks like the wrong way, and 
must surely lead to destruction ! Or, friend, you grow luke- 
warm in the service of God ; you become more and more 
estranged from your holy religion ; your faith seems to be 
weakening. Or, again : Those ambiguous expressions dis- 
please me, my dear friend. That company will do you no 
good ; that society does not suit you ; that book must be 
cast away from you. ^he duties of your calling seem to 
have become indifferent and irksome to you. You are grow- 
ing quarrelsome, haughty, arbitrary ! Enter into yourself ; 
— approach the Sacraments, which you have, perhaps, of 
late, neglected ; look for a good confessor ; refr@.sh yourself, 
once more, with the Bread of Life. O, my friend ! be con- 
verted, turn over a new leaf ! 

To speak a word in due time, is like apples of gold on 
beds of silver, says the Wise Man. (Prov. 25 : 11.) Mere 
fear, or pre-conceived ideas, which often rest upon an un- 
der-estimate of our neighbor's heart and head, should not 
restrain us in fulfilling the duties of brotherly love. 

Should it appear unsuitable to the occasion to say what 
charity would dictate, our silence does not abolish this ob- 
ligatio^i of charity. 

Right order has still another means of reprimanding in 
individual and important cases. Our Saviour, Jesus Christ, 
himself specifies it, when, instructing us upon the duties we 



— 359 — 



owe to our neighbor in the prevention of enmities, he says : 
But if thy brother shall offend thee, go and reprove him 
between thee and him alone. If he shall hear thee, thou 
shalt gain thy brother. But if he will not hear thee, tell 
the Cliurch (Matt. i8 : 15-17) ; that is, the superiors, 
those in authority, whose duty it is, or who are in a condi- 
tion, to help us. 

The trade of informing is the most hateful under the 
sun. To make a great noise on account of paltry things ; 
to annoy superiors, or offend friends, is unreasonable, child- 
ish. But, if there is question of something important ; if 
the good of one or more, perhaps many, immortal souls, is 
at stake, let no one dare to neglect a means which reason 
suggests, conscience commends, the conduct of noble- 
minded men sanctions, and repeated successes have con- 
firmed. 

O no ! young man ; do not hesitate to help your neigh- 
bor in his fall ! Reverence not thy neiglibor in his fall : 
and refrain not no speak in the time of salvation. (Ecclus. 
4 : 27, 28.) 

By the love which you owe to yourself— by the wish 
which you cherish, and must cherish, that no one should, 
by an unseasonable or cowardly silence, co-operate in your 
eternal ruin, — speak when speech is necessary, and save 
what can be saved. 



— 360 — 



98. 

TRUE FRIENDSHIP. 

^^He that is hasty to give credit^ is light of hearty and shall 
be lessened.'" (Ecclus. 19: 4.) 

Is there any word in our language that is more frequently 
misused, than the word Friendship ? 

Friendship serves as a mask for self-interest ; as a veil 
for sensuality. 

True friendship is Christian love of our neighbor, mu- 
tually existing in an increased degree, and from motives of 
the noblest kind, between two or more persons. 

The selfish man says : I love you. But he really loves 
only money, recognition, favor, advantage, benefits. 

The sensual man says : I love you. But he loves only the 
fine figure, the external form, exquisite manners, affability, 
sprightly humor ; he loves, perhaps, even viciousness, or, at 
least, the inclination to vice. 

The true friend says : I love you ; and his love is based 
upon some spiritual quality. He loves with a pure intention, 
on account of some moral advantage, which he promises 
himself and his friend, from their mutual intercourse ; in 
short, he loves his neighbor as himself. 

Friendship assumes the tastes and dispositions of its ob- 
ject. 

Where an affection for any one is prompted by bad mo- 
tives, — when it is a union for evil purposes, — the friendship 
is a bad one. 



Again, if you love a person from some empty, frivolous 
motive, your friendship is vain. 

But where your motives are high, pure, and unselfish, the 
friendship is a good one. 

Thus, you see, the bonds which unite friends may be very 
different ; — sinful, frivolous, moral, yes, holy bonds. 

Who is more wortliy of love, than the virtuous man ? 

True friendship always strives for the welfare of its be- 
loved. Is there amongst all goods, a greater or more neces- 
sary one than virtue ? 

Finally, the rule and measure of true love can only be vir- 
tue. He who offends God for the sake of a friend, puts his 
Creator in the back-ground, sins against reason, and the 
plainly-expressed commandment : Thou shalt love the Lord 
thy God, with thy wliole heart, and with thy whole soul, and 
with all thy strength, and with all thy mind. (Luke lo : 
27.) We must do nothing for a friend, that is opposed to 
virtue. 

And now, my dear young man, please calculrite how many 
friendships are true. Deduct those friendships which are 
rather enmities, since the parties are mutually stumbling- 
blocks to each other — seduce, corrupt, and draw each other 
into the abyss of hell. Deduct those friendships which 
are only hoUowness and emptiness, because every high aim 
and object is excluded from them, — those attachments which 
are but momentary, which stop at the exterior, at the acciden- 
tal and the perishable. How many real friendships then re- 
main ? 

Love ! love ! the whole world talks of love ! Every- 
body desires to love ; all say that they love. But, how much 
impure, how much merely natural, how much selfish, base, 
adulterated dross lays claim to the sublime name of Love ! 

To compare a mere sensual love to a pure, ennobling 
friendship, is as if one would liken the dull, red, smoky 



— 362 — 



flare of a torch made of pitch, to the pure, silvery moon- 
light shining upon a bank of virgin snow. 

Who sighs more ardently for love, than the young man ? 
But who should be more upon his guard, than the young 
man ? 

Yes, young man, guard your heart ! Be careful, lest you 
be caught in the net of your own eyes. (Judith 9 : 13.) 
Distrust your imagination. Rely not too much upon your 
own feelings. Wait — prove ! 

A good friendship is something noble and sublime ; but 
a bad one is pernicious and destructive. 

Two hearts draw near to each other ; if both are cor- 
rupt, it is just as though fire and oil were mingled together, 
or two raging torrents rush into the same muddy bed. If 
one is corrupt — which is most likely to happen ? — that the 
good young man reforms his companion, or that the latter 
one corrupts the good ? If botli are good, even then, great 
watchfulness and reserve are necessary ; for many friend- 
ships have begun purely, but ended disgracefully. Are you 
so foolish as to think, that, whereas you began in the spirit, 
you would now be made perfect in the flesh ? (Gal. 3 : 3.) 

Accordingly, when there is question of friendship, do not 
trust every one. He that is hasty to give credit, is light of 
heart, and shall be lessened. (Ecclus. 19 : 4.) 

Never form friendships with those in whom you have dis- 
covered any vice, or in whom you have grounds for suspi- 
cion. A friend of fools shall become like to them. (Prov. 
13 : 20.) 

Do not direct your attention even to those in whom you 
notice nothing morally amiable. 

Form no friendship that is not likely to improve you. 
He who seeks only his own profit, advantage, or gratifi- 
cation in loving you, does not deserve to be loved by you, 
does not deserve to be called your friend. The same may 



— 3^3 — 



be said of him who is not solicitous for your true welfare, 
the salvation of your soul ; who flatters you, or is silent 
about your defects ; who looks to his own ends, and advan- 
ces his own interests. 

Adhere firmly to this principle : He who is not the friend 
of God, cannot be my friend. In vain, can you expect such 
a one to be of use to you, when he is of no use to himself ; 
in vain, reckon upon his fidelity, when God himself is un- 
able to secure him as his lover and servant. 

O, the rariety of true friendship in a world that is full of 
self-interest, malice, and the basest of sentiments ! 

Happy are you, if you possess one good, true friend ! A 
faithful friend is a strong defense : and he that hath found 
him, hath found a treasure. (Ecclus. 6 : 14.) 

There is nothing so precious as a firm friend ; gold and 
silver are worthless, even when heaped up in the great- 
est profusion, compared to his value. Nothing can be 
compared to a faithful friend, and no weight of gold and 
silver is able to countervail the goodness of his fidelity. A 
faithful friend is the medicine of life and immortality : 
and they that fear the Lord, shall find him. He that fear- 
eth God shall likewise have good friendship : because ac- 
cording to him shall his friend be. (Ecclus. 6 : 15-17.) 
They will mutually advance in the fear of God, and remain 
united in heart. 

If it is difficult to find a true friend, it is of great impor- 
tance to retain him. Want of sincerity, distrust, jealousy, 
and irritability, loosen the ties of friendship, and quickly 
separate those who were formerly devoted friends. With- 
out mutual self-restraint, no frienship can be lasting. 

O God ! thou who hast given us hearts that require love, 
and, through love, are blessed, protect my innocence from 
all false friendships, pernicious to me, displeasing to thee ! 
Put should it be thy holy will, that I find a true friend, bless 



thou tins bond of friendship, and grant that it extend to the 
very brink of the grave ; yes, and beyond, to the bright 
footstool of thy heavenly throne. 



99. 

LABOR. 

*^ Man IS born to labor ^ and tJie bird to fly'"' (Job 5 : 7.) 

Work — what a hard word ! Ah ! yes, work means assid- 
uity, efforts, difficulties, sufferings. 

He who labors is occupied ; but it cannot be said of him 
\\lio is occupied, that he is working. 

There are certain kinds of business that approach nearer 
to idleness than to labor. 

Labor always presupposes the overcoming of some diffi- 
cullies. 

He labors, wlio earnestly and persevermgly devotes to a 
certain object his spiritual or bodily faculties, or perhaps 
both. 

All work is not equally laborious. Indeed, there are some 
sorts of labor, which, whether on account cf circumstances, 
or because one has acquired a certain facility in them, are 
not accompanied with great exertions. Notwithstanding, all 
labor has a greater or less opposition to meet with on the 
side of corrupt nature, which is strongly averse to every hard 
and persevering effort. 



Finally, there are occupations which are fatiguing. But 
in this case, our physical delicacy, or the monotony of the 
work, have far more to do with our fatigue than the actual 
expenditure of strength. 

But must we work ? Yes, every man is subject to the law 
of labor. Man is born to labor, and the bird to fly. (Job 

5:7.), 

Ever since Adam rebelled agamst God ; ever since he took 
forcible possession of that which the will of the Most High 
denied him, and audaciously usurped his Creator's rights, — 
creation rises up against him ; and the clods of earth, as well 
as the spiritual soil, will yield nothing but what is forcibly 
wrung or wrested from it. 

It is only by tears and sweat that this hard earth can be 
softened. Not a single fruit can be had without labor ; 
hardly a lasting pleasure, without previous exertion. How 
much less can perfection, or proper cultivation of the facul- 
ties of body and soul, be arrived at, without labor ? 

In the sweat of thy face shalt thou eat thy bread. (Gen. 3 : 
19.) Do you hear that sentence ? It was passed upon us 
through our first parents ; and ever since, labor is the lot of 
man ; it is a constituent part of the human destiny. He 
who would throw off this heaven-imposed yoke, annihilates 
himself, risks his true happiness, his dignity, his resemblance 
to God. He falls a prey to inactivity, if he permit his tal- 
lents to deca}^, instead of developing them. 

Where has anything worth talking of been accomplished, 
without exertion, labor, or effort ? Behold the hard, toil- 
stained hand of the farmer, of tlie day-laborer, always busy 
providing for the future needs of himself and his family ! 
See the traces of honest, painful toil impressed upon the 
features of the ingenious inventor, the celebrated artist, 
the powerful master of thought and speech ! The con- 
queror mingles his blood with sweat ; the man of learning 



~ 366 — 



keeps the night-watches of the student diving down into 
the deep mines of knowledge. Real education, true cul- 
ture, are inconceivable without labor, without effort,without 
struggle. 

But, you will say : My position, my circumstances, exempt 
me from work. Others have labored for me ; fortune has 
provided for me. lam wealthy, and can live free from 
care. I have all that I need. 

Think you so ? Dishonorable scion of worthy ancestors ! 
do the industry and activity of your noble sires entitle you 
to live in sloth and idleness ? Must not that which has 
been inherited, be secured and preserved by rationallabor ? 

But, I am still young, so young, and must I labor ! When 
will I be able to enjoy life ? 

Young ! just on that account, the law of labor is specially 
applicable to you ! Your youthful strength and vigorneed 
a sphere in which they can be made productive. 

And what do you mean by enjoying life ? Acting contrary 
to God's ordinances ? Thwarting the plans of Providence ? 
Is it to fold your hands in your lap, and to idly eat what others 
have gathered with hard labor ? Is it to accept the prom- 
ised reward, without complying witli the stipulations laid 
down ? Is it to bury talents, which can be improved and de- 
veloped only in youth — talents, which can gain a holy usury 
only in one's early years 

Such views expose a young man to perish miserably in 
ignominious idleness and self-indulgence. 

Enjoyment ! Is this life intended only for enjoyment ? 
Does the traveler waste his time in empty pleasures, instead 
of waiting until he has reached his goal, his place of rest, 
his liome, his native land ? 

Enjoyment ! Is it enjoyment to fail to reach the end of 
your creation, or only to reach it by a circuitous and most 
dangerous route ? Is it to act against conscience ? True 



— 367 



enjoyment is found only in the faithful discharge of duty ; 
it is to be sought in sacrifice, in the consciousness of hav- 
ing fulfilled the divine will, and in the hope of that future 
reward, — an everlasting rest in the bosom of God. 

Enjoyment ! Did Jesus enjoy himself ? He labored and 
suffered, deferring rest to the next world, wishing to be able 
to say first : It is consummated. (John 19 : 30.) I have 
finished the work, heavenly Father, which thou gavest me 
to do. (John 17 : 4.) 

Did the Saints enjoy life ? The magnanimous martyr, 
the unwearied Apostle, the grave penitent, the watchful vir- 
gin, the self-denying confessor, thirsting with love for God, 
and the desire to labor for him — how did these enjoy life ! 

Arouse yourself, young man ! take courage ! Go forward 
with active intrepidity, with tears and sweat, sowing your 
seed in the name of God. Surely, the day will come, — the 
day of joyous harvest, and superabundant reward, — when 
the Angels shall heap up in youi barn the glorious sheaves 
of salvation ! 

And even should this day of harvest come late, — even 
thougli its dawn should shine afar off. half-dimmed by the 
mists of this vale of tears, — it shall appear at the end, and it 
shall not lie — a day of rest, a day that shall know no night 
an eternal Sabbath of never-ending jubilation ! 

How much better it is to work here, and rest hereafter, 
than to rest here, and afterwards, to suffer eternal torments ! 
Of the reprobate, it is said : And the smoke of their tor- 
ments shall ascend up for ever and ever, neither have they 
rest, day nor night. (Apoc. 14: 11.) Yonder above — 
Eternal Rest ! From henceforth now, saith the Spirit, that 
they may rest from their labors. (Apoc. 14 : 13.) 

Then you will say : I liave labored a little, and found 
much rest to myself. (Ecclus. 51 : 35.) Again, will you 
cry out : Turn, O ray soul, into thy rest : for the Lord hath 



— 368 — 

been bountiful to thee. For he hath delivered my soul from 
death : my eyes from tears, my feet from falling. And now, 
I will thank the Lord in the land of the living, of rest, and of 
eternal felicity 1 (Ps. 114: 7-9.) 



loa 

TRUE MANLINESS. 
" The just is ati everlasting foundatiojz.'' (Pro v. 10 : 25.) 

The winds sport with the reed, tossing it to and fro, blow- 
ing right and left. 

Soft clay assumes any and every shape ; everything it 
comes in contact with, impresses upon it its image and seal. 

All traces disappear in a moment from the shifting sand ; 
and even whilst you are looking on, little sandhills arise. 

It is unmanly to be without that well-ordered self-reliance 
which yields only to reason and better information. 

It is unmanly to be overpowered by every transient im- 
pression, to be led solely by one's feelings, fancy, caprice, 
or momentary humor — to have no fixed purpose. 

It is unmanly to seize on every fresh trifle ; to carelessly 
abandon what we have scarcely begun ; to adhere to no pur- 
pose ; to carry out no resoluti ons 5 to fear to face difficul- 
ties. 

There are characters so wavering, that one is scarcely able 
to describe or portray them. Now joyous, now sad ; some- 
times disposed to good ; again inclined to evil ; at onetime, 



— 3^9 — 



impetuous, at another, hesitating, in constant agitation, in 
eternal waves of commotion, — their hearts remain even to 
themselves inexplicable riddles. Such men are tossed on 
tlie ocean of life, like ships without rudder or helm. 

Do you not know that it is said of the fool that he is 
changed as the moon (Ecclus. 27: 12), and of the just man 
that he is an everlasting foundation (Prov. 10 : 25) ? 

Alas ! for those soft, unstable characters which are ca- 
pable of being moulded at will ! 

"Who shall discover in such a youth, the man of the future ? 
He is full of inconsistencies. In his changeable nature, 
timidity sometimes yields to a spirit of enterprise ; coldness, 
to that of enthusiasm. He is given to violent and easily- 
formed attachments ! Although susceptible to virtue, yet 
evil impressions leave behind in his heart far deeper traces. 

This inconstancy takes such a hold on some, that even 
their exterior — their looks, carriage, gait, speech, and gest- 
ures — bear testimony to it. 

God grant that a young man of that sort may never be 
approached by a seducer ! What an easy prey he would 
find ! 

There are characters so flighty, that even God's grace 
seems inefficacious in their regard. Interior admonitions, 
salutary inspirations, good example, — all these, and even 
more, produce no effect ; for the volatile soul pays no atten- 
tion to them, refuses to co-operate with them. 

Pitiable characters, who can be transformed mto reliable 
men only with great difficulty and the most indefatigable 
perseverance ! 

Yet such natures are by no means mcorrigible. 

No, young man ! despond not ! Earnest efforts must be 
successful. 

First of all, be humble, and acknowledge your incon- 
gt^iicy, Then, endeavor to cope with it in detail, 



Have the courage necessary to keep a strict watch over 
yourself for a time ; and, by continually renewing your 
good resolutions, fight against the failings you discover 
within you 

Accustom yourself to quiet and reflection. Do not act 
precipitately, nor impetuously, and render an account to 
yourself of all that you do. 

Do not permit your feelings to get the upperhand ; rather 
strive to become the master of your own heart. 

Constancy must not degenerate into obstinacy, nor firm- 
ness, into hardness. Rather, there must be a solid founda- 
tion as to resolution and action, as to retraction and omis- 
sion. 

If this is essential to all your actions, young friend, it is 
surely most essential in regard to piety. 

Nothing is more disgusting than a sentimental piety. 

Nothing is further from perfection than that external piety 
which derives its sweetness from the feelings alone. 

Nothing is more inefficacious than a piety which lives only 
on impressions. 

Of course, there is a sensible devotion, and it is of value ; 
for it is a gift of the Holy Ghost, and may be made an excel- 
lent means of virtue. But there is, also, a disposition of the 
heart — we may call ii a sort of dainty piety — which is a great 
drawback to virtue. It inflates the spirit, and leaves the 
heart empty. It seizes upon the spiritual tid-bits, while good, 
substantial food is wanting to the soul. It deceives, and is 
deceived ; insipid, selfish, tasteless, loathsome, it is nauseat- 
ing to God and man, and disgusting to every one, except it- 
self. 

Do you know in what manly piety consists ? In this — 
that man's will (which constitutes his manliness), be em- 
ployed in its full strength for God's honor and glory, in his 
holy service. 



If a commandment of God is to be kept, it is ready to 
keep it. 

If a good fight is to be fought for principle and virtue, it 
is ready for action. 

If a difficulty is to be overcome, it is ready for the task. 
Manly piety does not, by any means, despise or disregard 
external practices of piety, but it regulates them and brings 
them in harmony with the duties of one's station in life ; 
it keeps away everything extraordinary, and despising the 
mere appearance, and insisting more upon the interior spirit, 
it reaches to the heart. Proceeding to sacrifice, it labors 
and toils, struggles and conquers. 

Does it appear to you, that too much is required of you, 
when you are asked to cultivate such manliness ? 

Make, at least, the attempt, and begin. Lift up the hands 
which hang down, and the feeble knees. (Hebr. 12 : 12.) 

There are children enough, and plenty of weaklings. Be 
manly ; and, although young in years, put to shame those 
who call themselves mature, although not such either in 
thought or deed. 

The world needs men. Not grand geniuses or plausible 
talkers. It is not sentimentality and dreams that will save 
it, but acts and deeds. It was not merely by revelations 
and visions that the Saints became such, but by spiritual 
combat, by self-denial, and overcoming the enemies of their 
souls. 

Expect the Lord, do manfully, and let thy heart take 
courage, and wait thou for the Lord. (Ps. 26 : 14.) 



101. 

HOLY PURITY. 

" O ho7v beauUfid is the chaste ge?ie ration 2i.'iih glory y" 
(Wisd. 4 : T.) 

O how beautiful is the chaste generation with glory! for 
the memory thereof is immortal : because it is known both 
with God and with men. When it is present, they imitate it ; 
and they desire it when it hath withdrawn itself : and it 
triumpheth crowned for ever, winning the reward of unde- 
filed conflicts. (Wisd. 4 : i, 2.) 

Sublime praise, bestowed upon the virtue of chastity, by 
the Holy Ghost himself ! 

Heaven rejoices over chaste souls, and looks down with 
pleasure upon them. 

God is a spirit ; and the chaste soul approaches the spirit- 
ual nature of God, by the overcoming of the flesh. 

The Angels are spirits ; how much they must love mor- 
tals, who, through a fierce combat, obtain as a virtue that 
which they have by nature, and without any effort or strug- 
gle! 

Chastity appears worthy of veneration in the eyes of men. 
There are none so abandoned as not to highly value that 
which their cowardice alone prevents them from imitating. 

Every condition of life has its own chastity ; that is, to 
every state, according to its circumstances and duties, a cer- 
tain degree of this virtue is appointed. 



Youth should be chaste in every respect. It is to thenl 
more than to others, that it is said : Every one should 
know how to possess his vessel in sanctification and honor, 
(i. Thess. 4 : 4.) 

O holy prerogative of youth, to be able to practise, in its 
entire extent, a virtue which is the admiration of heaven and 
earth ! A virtue which is so admirable that, without it, all 
other virtues lose their brilliancy ; so sublime, that he who 
possesses it, may be said to equal the Angels of heaven ; so 
useful, that the words of Holy Writ are applicable to it : 
All things came to me together with her, and innumerable 
riches through her hands ! (Wisd. 7: 11.) 

Justly, then, is chastity compared to a lily ; for this flower 
not only delights the eye with its brilliant whiteness, but 
refreshes the sense of smell by the balsamic odor which it 
exhales. 

Exceedingly lovely is the lily of Chastity, spreading abroad 
its precious perfume, and refreshing the heavenly Bride- 
groom, of whom it is said that he feedeth among lilies. 
(Cant. 2: 16.) The pure young heart draws him down into 
its fragrant depths, so that it becomes a veritable garden of 
the Lord. 

Chastity has the sublime prerogative of not only adorn- 
ing the soul with its brilliant whiteness, but also of being, 
at the same time, the best ornament of the body. 

Look into the clear eyes of innocence ; — what a lustre ! 
what quiet majesty ! How the purity of God is reflected 
therein ! No springtide sky shines forth as cloudlessly, 
no dew-drop sparkles as brightly in the rays of the morn- 
ing sun, no brooklet is as clear. Thus would the Angels 
appear, if they would assume corporal form. O blessed, in- 
deed, are the undefiled in the way, in the dust-covered road, 
of this lower earth ! (Ps. 118 : i.) 

Chastity ennobles the body. Is it not by the fragrance of 



— 374 — 



this virtue that the earthly tabernacle of the body is exalted 
to supernatural grace and heavenly grandeur ? 

How much more does chastity exalt and ennoble the soul ! 
There, reason is, what it ought to be — the mistress ; the flesh 
is, what it must be — the subject. In this manner, right 
order is established and maintained. And, although the 
right order is not preserved without struggle and self-con- 
quest, just herein lies an indescribable happiness. Nothing 
unlawful gains entrance into the heart ; no forbidden desire 
is granted ; there is order within, watchfulness without, and 
the fear of the Lord every where. O holy repose ! O sweet 
peace of God ! O blessed security ! 

How much chastity ennobles the soul, you will perceive 
when you reflect upon the degradation to which impurity re- 
duces it. How it drags man down ! How it delivers him 
over to a disgraceful slavery ! How it puts him on a level 
with the brute ! 

O, what a contrast between the chaste, and the unchaste, 
soul ! 

Just as impurity unmans man, so chastity makes him an 
angel. (Matt. 22 ; 30.) 

There is, of course, a difference between the angel of 
earth and the angel of heaven, but it is only a difference in 
happiness, not in virtue. The chastity of the latter may be 
a far happier one, but the palm of heroic valor is due to the 
angel in the flesh. It is chastity, alone, which already in 
this region of death, and in this mortal life, presents us an 
image of that immortal glory ; it, alone, leads, here below, 
amidst the deafening tumult of a carnal world, a life such 
as is lived in those happy regions where only chaste souls 
surround the throne of the Lamb. Here, on earth, it enjoys 
in advance, a foretaste of heavenly bliss. 

And, O young man, forget not that in the train of chastity 
there are many other virtues. If humility is the foundation 



~ 375 - 



of chastity, modesty is its guardian. Chastity cannot exist 
without self-denial, without temperance, and self-controL 
Chastity cannot persevere without charity, without confi- 
dence in God, without piety. 

O what a lovely group of virtues ! What a delight for 
heaven, what a spectacle for earth, what a scandal for hell ! 

O blessed religion, which teaches, nourishes, and perfects 
so admirable and prolific a virtue ! By it, thou restorest 
man to himself, preservest his heavenly origin, and in a pu' 
rified heart, enkindlest a divine flame. 

And what is the reward for this holy virtue of chastity ? 

From the complacency wherewith an infinitely pure God 
regards chaste souls, measure the grace and the reward he 
reserves for chastity. 

From the struggle to which the acquisition of this virtue 
gives rise, and without which, in the majority of mankind, 
there is no victory, — you may form some idea of its recom- 
pense, its crown. 

Truly, he that loveth cleanness of heart, shall have the 
king for his friend. (Prov. 22 : ii.) 

Behold, how God communicates "himself to chaste souls : 
Blessed are the clean of heart, for they shall see God. (Matt. 

5:8.) 

See how he prefers them, drawing them close to himself, 
and permitting them to lean upon his bosom, like the dis- 
ciple whom Jesus loved. (John 21 : 20.) 

Mark, how he prepares a heaven especially for them ; m 
robes of gladness, and adorned with signs of victory, they 
follow the Lamb whithersoever he goeth (Apoc. 14 : 4,) 

Bfihold, how he teaches them to sing a new canticle, be- 
fore his throne, one wliich none but virgins lips are able to 
sing. (Apoc. 14 : 3.) 

O yes, whoever loves purity of heart, has the King of kings 
for his friend, for his confidantj for his eternal Bridegroom. 



- 376 - 



One spirit with God is he who is joined with him by self-de- 
nial and flight from all vice. (i. Cor. 6 ; 17. ) 

O heaven of chaste souls, how lovely thou art ! What a 
chosen spot, a high mountain-top, an exclusive sanctuary. 
Who shall ascend to the mountain of the Lord ? Who shall 
stand in his holy place ? The innocent in hands, and clean 
of heart. (Ps. 23 : 3, 4.) 



102. 

INTERIOR RECOLLECTION. 

Jlfy son, with all watchfulness keep thy hearty because life 
issueth out of it' (Prov, 4 ; 23.) 

Would you draw fruit from the admiration which the in- 
comparable virtue of holy purity excites within you ? 

Then you must act. If still innocent, uncorrupted, en- 
deavor to preserve and secure your chastity. 

If, on the other hand, you have been so unfortunate as to 
lose that precious treasure, — having again recovered it, en- 
deavor to gfuard it henceforth by all proper means at your 
disposal. 

Are you willing, forcibly, and energetically, to avoid all 
dangers ? 

Then, be vigilant. Guard carefully against evil thoughts. 
Should an impure image arise before your soul, an un- 
c4iaste thought spring up, or a wicked ciesire knock at your 



— 377 — 



heart, deny them entrance, pay no heed to them, turn away 
your spiritual eye quickly, and direct it to something else, — 
something better, or, at least, something indifferent, that 
will divert the mind from the temptation. 

Negligence in banishing evil thoughts at the very outset, 
is attended by bad results, and is the cause of numberless 
sins. 

The neglected spark is easily enkindled into a great con- 
flagration. 

Many persons are careless, and watch very little over their 
thoughts. They almost seem to think that they are not re- 
sponsible for them. What a mistake ! An impure thought 
willfully caused, knowingly and intentionally entertained, is 
a grievous sin, that may, and frequently does, lead to greater 
sins. 

You cannot call that chastity, which merely abstains from 
unclean deeds, and permits evil thoughts of the lowest kind 
to be entertained with pleasure. 

Does not God penetrate into the interior of man ? Is he 
not the searcher of hearts and reins ? (Ps. 7 : 10.) Does not 
the degradation of so noble a portion of our being as the 
soul, affect our Lord most sensibly ? 

O, then, my son, with all watchfulness keep thy heart, 
because life issueth out of it (Prov. 4 : 23) ; — yea, and death 
too, and eternal perdition ! 

From the heart come forth evil thoughts, murders, adul- 
teries, fornications, tlieft, false testimonies, and blasphemies. 
(Matt. 15 : 19.) 

Turn from wicked, unlawful thoughts ; repress all evil de- 
sires ; and they will never blossom forth into evil deeds. 
Bad ^erms bring forth bad fruits. 



103. 



GUARD OVER THE SENSES. 

" Know you not that your members are the temple of the 
Holy Ghost r (i. Cor. 6 : 19.) 

The two most excellent guardians of chastity are bash- 
fulness and modesty. The former removes the proximate, 
the latter prevents the remote, occasion of sin. 

Bashfulness is that venerable priestess to whom lias been 
committed the sanctuary of our body by God himself. 
With a shy timidity, she guards the holy altars; and if an 
unholy flame be enkindled on them, she is terrified, and 
immediately extinguishes it. 

Modesty continually watches at the gate of the temple, 
and with inexorable severity denies admittance to anything: 
that would profane or sully the consecrated spot, or dis- 
turb the holy peace which should always reign there. 

Yes, young man, your body is a sanctuary. Know you 
not that you are the temple of God, and that the spirit of 
God dwelleth in you ? For the temple of God is holy, 
which you are. (i. Cor. 3 : t6, 17.) Know you not that 
your members are the temple of the Holy Ghost, who is 
in you, whom you have from Godj and you are not vour 
own ? (i. Cor. 6 : 19.) 

Bashfulness puts the proper restraint upon indecent free- 
dom. Alone, or in company with others, the chaste man 
always respects himself. There is no look, no gesturcj uq 



- 379 — 



action, which he does not regulate most conscientiously, ac- 
cording to the laws of the strictest decency and decorum. 
Nothing that he does, need shrink before the light of day. 

This thought is always present before his mind ; The 
eyes of the Lord are in every place, beholding the evil and 
the good. (Prov. 15 : 3.) Neither is there any creature in- 
visible in his sight. (Hebr. 4 : 13.) 

The immodest and sinfully-imprudent man, on the con- 
trary, alone, and before his equals, allows himself liberties 
which displease the pure eye of God, grieve his holy Guard- 
ian Angel, and cause the chaste to blush, knowing that such 
things may lead, and alas ! only too often do lead, to the most 
terrible and lamentable falls ' 

Modesty puts a salutary restraint upon culpable, or, at 
least, dangerous curiosity. It is especially the eyes over 
which it is most anxious to keep guard. 

The senses are the avenues to the heart ; and the heart 
becomes the rendezvous of all conceivable passions, if the 
carelessness and treachery of the guardian permit outside 
enemies to lend weapons to, and form an alliance with, the 
rebels within. 

The immodest man allows his eyes to roam about where- 
soever they will. Nothing escapes him ; he must see, hear 
and know everything He can deny himself nothing. He 
governs his senses as little as his heart ; and from the fact 
that his eyes and ears are always open, very often much that 
is dangerous enters therein. On this account, he is com- 
polled frequently to exclaim : Woe, death is come up through 
our windows, it is entered into our houses, to destroy the 
children from without, the young men from the streets. 
(Jer. 9 : 21.) 

Young man, you often complain of the violence of cer- 
tain temptations. Are you never yourself the cause of them ? 
Are you always sufficiently circumspect ? 



— 3^0 — 



Are eye, ear, hand — in a word, is the whole exterior 
man, under the proper control of reason, and under the influ- 
ence of that salutary thought, — the continual presence of an 
all-holy, an all-pure God ? 

Be convinced ; your purity is in danger, the sanctuary 
of your body is on the verge of profanation, unless that 
earnest priestess, bashfulness, that conscientious guardian, 
modesty, protect it ! 

Be assured that lost innocence can never be regained, the 
dishonored temple never again acquire its pristine sanc- 
tity and lustre, unless it be purified by this exalted priestess ; 
unless she be re-instated into her former rights ; unless the 
guard be re-enforced at the entrance of the sanctuary, and 
made reliable by the most rigid discipline. 

A bold, shameless, licentious young man, given up to the 
unbridled liberty of his senses, is anything else but chaste. 

And again, a modest, bashful, prudent, reserved voung 
man is naturally chaste. 

Glorify and bear God, then, in your body. (i. Cor. 6 : 
20.) 

You need not be scrupulous ; it suffices to be conscien- 
tious. That which is not a sin, you must not consider as 
sin, — but you must avoid whatever borders on sin, or may 
lead to sin. It is not in your power not to be tempted ; 
but you can avoid a dangerous negligence, and prevent 
an occasion being offered to temptation. 

And then, do not forget that the virtue of chastity is ca- 
pable of perfection. It does not consist in an entire free- 
dom from every temptation, but in a continually-growing 
inaccessibility — in a constantly-increasing hatred of all un- 
cleanness — in a careful watch over the senses — in a more 
and more manful combat against flesh and blood. 

As I knew that I could not otherwise be continent, ex- 
cept God gave it, and this was a point of wisdom to know 



- 3&t - 



whose gift it was, I went to the Lord, and besought hind 
with all my heart for strength and help. (Wisd. 8 : 21.) 
Lord, thou lover of pure souls, give me a mind and heart 
that w^ill detest and abhor with all their strength the con- 
temptible pleasures of the flesh ! 

Pierce thou my flesh with fear. (Ps. 118 : 120.) Keep 
thy holy presence ever before my eyes, commanding rever- 
ence, animating, and encouraging me. 

0 Lord of my youth, let not the tempest of water drown 
me, nor the deep swallow me up : and let not the pit shut 
her mouth upon me. (Ps. 68 : 16.) 

O, rather grant me the virtue of immaculate purity, which 
will make me so pleasing to thee, which will give me peace 
of soul, and secure for me so glorious a crown hereafter ! 
A spotless life is old age. (Prov. 4 : 9.) 

What would all human knowledge avail me in a polluted 
body, and of what benefit would all earthly goods be to me, 
without the heavenly treasure of immaculate purity ? 

Behold, O my God, I am resolved, henceforward, to love 
this most amiable of virtues more than health and beauty, 
and more than earthly possessions. 

1 will choose her instead of light, for her light cannot be 
put out. (Wisd. 7 : 10.) Assist me, O Virgin of virgins, 
and holy Joseph, thou purest spouse of our pure Mother 
Mary ; thou also, my Guardian Angel ! O pray for me, all ye 
holy Saints, pure souls of the just made perfect, that I may 
persevere in the love and practice of this most beautiful vir- 
tue. Perfect thou, O Lord, my goings in thy paths, that my 
footsteps may not be moved. (Ps. 16 : 5.) 



104. 



HUMILITY. 

Where humility is, there also t's im'sdom, " (Prov. 11:2,) 

Humility is the foundation and adornment of all other 
Virtues. 

Without humility, no virtue is firm ; without humility, no 
virtue is beautiful. 

Without humility, every other virtue is but a sham, an 
illusion ; without humility, every other virtue is in peril. 

The higher the edifice is to be erected, the deeper the 
foundations must be laid. 

The more splendid the lustre of virtue, the more mdis- 
pensable the crown of all virtues, — humility. 

Where humility is, there also is wisdomi (Prov. 11 : 2) ; — 
that is, in the train of humility are very grand and glorious 
virtues, viz. : Good judgment, piety, love, meekness, obe- 
dience, modesty. 

The humble man occupies the right position towards God. 
From thee, O Lord ! I have received all that I have ! But if 
thou hast received, why dost thou glory as if thou hadst not 
received ? (i. Cor. 4 : 7.) Thou art great, and dost won- 
derful things : thou art God alone. (Ps. 85 : 10.) Thou 
art infinite, and hast existed from eternity ; I am little and 
insignificant. Thou hast brought me forth in time : I am 
miserable and frail, dust and ashes. 

The humble man does not deny his neighbor's rights. Am 



- 383 - 



I greater than my fellow-man t And even granted that I 
have some superior attainments, the possession of which 
he does not enjoy — is it not God that withheld from him 
that in which I glory ? 

The humble man does not find it difficult to obey. He 
willingly accepts the commands of others, fulfils them punct- 
ually, and is ready for more difficult things. The lowest 
place is always that wliich he loves, and it comforts him to 
see others above himself. 

The humble man does not over-rate himself ; on the con- 
trary, he is convinced of his own insufficiency, and finds in that 
which is wanting to him, reason enough to give precedence 
to others. What am I by nature ? what, by grace ? On 
whom do I depend ? Who has the right to dispose of me 
as he pleases for time and eternity ? 

Why, young man, are you not mo^-e humble ? Because 
you do not know yourself. 

Whence came you ? Who are you ? What have you done 
since you came into this world ? Have you never done 
any evil ? Has heaven never been witness of your dis- 
grace ? What have you done for God ? Where are your 
good works ? Where, your great, heroic deeds done for 
heaven ? 

What will, one day, become of you ? The worms will 
feed upon your body, whilst you will be quickly forgotten. 
Your name will sink into oblivion, your fame will fade away 
like the magnificent inscription that may adorn your 
tomb-stone. 

O beloved young friend ! consider for a moment your 
own frailty ! Be convinced that you are nothing, — noth- 
ing at all by, and of, yourself. 

What pride can hold out against this reflection ? What 
can be more humiliating than this thought ? Does it make 
you low-spirited ? I hope not. Your very greatness lies 



in this : Not to have any greatness without him who, alone, 
is all Greatness. 

Humility is most becoming a young man. 

Humility makes a young man amiable ; for humility is 
the mother of simplicity and modesty. 

Humility preserves purity ; for the humble man avoids 
dangerous occasions, knowing well his own weakness. He 
makes use of the means which are necessary for the pro- 
tection of this most delicate of all virtues. On the contrary 
where pride is, there is reproach. Pride goes before de- 
struction, and paves the road to the bottomless abyss of im- 
morality. 

Humility is a help for the acquisition of science ; for it is 
docile, mistrusts itself, and gladly accepts advice and 
guidance. 

Humility is generous-hearted ; it is fit for great deeds, 
and undertakes difficult things. Who does not seek him- 
self, is capable of greater sacrifices, than he who is con- 
fined within the narrow limits of egotism. 

Humility gives peace, for it knows not envy, nor hatred ; 
neither does it stir up revenge. 

Humility is always happy ; no injustice is ever done to it ; 
it is not astonished at adversity ; it does not murmur nor 
complain ; it desponds not, but hopes, trusts, and perse- 
veres — rejoices that God's honor is increased by its humilia- 
tions, and is ready for still greater sacrifices. No blow is 
so heavy, that it may not bear it patiently ; it kisses the 
hand that strikes, being aware that it is the hand of the most 
loving, just, and tender of Fathers. 

Humility is not learned by mere reflection, or acquired 
by meditating upon its lowliness. 

Practice is the best teacher of this virtue. 

Lay aside all solicitude about dress, gait, carriage, and 
speech. Be simple and natural, manly and upright. 



Banish all self-complacent thoughts, reminiscences, plans, 
wishes, desires. 

Do not be egotistic, and talk constantly of yourself ; de- 
sire not to be praised, and be not cast down under reproof. 

Endeavor in all things to advance God's honor and glory ; 
and consider it a sacrilege, a robbery, to wind the laurels of 
fame around your own head. 

Remain calm in tlie midst of vexations ; keep silent when 
irritated ; and do not exaggerate the injustice or injury 
wliich you may have suffered at the hands of another. 

Pray often for humility — a virtue which even heaven it- 
self admired in Mary, the Blessed Mother of God, and w^hich 
our Lord rewarded by the highest dignity to which it was 
possible for a mortal to attain. 

Above all, learn humility from Jesus Christ, who so em- 
phatically exhorts us to learn of him to be meek and hnml^le 
of heart. (Matt. lo : 29.) 

O Humility ! hidden, but, at the same time, and for that 
very reason, most precious virtue ! God grant that I may 
always prize thee more and more, labor with untiring zeal to 
gain thee, and make thee, thenceforth, the fundamental vir- 
tue of my heart. 



105. 



HUMILITY EXALTS. 

Hutniliatlon followeth tJie proud ; and glory s/iaJl upJwId 
iJie Jiimihle of spirit^ fProv, 29 : 23.) 

Humility degrades ? What a foolish notion ! It is the 
echo of that bold, audacious cry that once resounded in 
heaven : I will ascend above the height of the clouds ; I 

will be like the Alost High. (Is. 14 : 14.) 

Lying word ! the expression of that cowardly self-love, 
which finds it a pain and a trouble to aspire to this most 
glorious of all Christian virtues. No, young man, just the 
reverse : Humility does not degrade, but exalts, man. The 
Holy Ghost himself has said it : Humiliation followeth the 
proud, and glory shall uphold the humble of spirit. 

Of course, you must not confound humility wuth pusilla- 
nimity, with timidity, with a certain kind of narrow-mind- 
edness. 

Humility — that humility which Jesus has taught and which 
the Saints practised, makes us see, in the light of faith, our 
own nothingness, our own unutterable misery. This reali- 
zation fills us with a holy contempt of ourselves. The 
thought : I am nothing of myself, and possess nothing, — 
must necessarily lead me in all things to give honor to God 
alone, and to attach no importance to anything except to that 
which he esteems as great and honorable. 

How indifferent to me, says the humble man, are all these 



things which the world calls grand and glorious ! Is it not 
all vanity ? Is there any greatness except in God ? Did 
Jesus, during his earthly life, seek any other? 

And, further says the humble man, why should I despise 
any one of my fellow-men, because he lacks certain brilliant 
qualities which the world esteems highly ? Is it not God 
who denies them to him, — perhaps in order to give him some- 
thing better and more precious ? And if my neighbor make 
a splendid appearance, if he be rich, and revel in pleasures, 
I do not envy him his good fortune. I am willing to be 
last and forgotten by all ; I know what makes me great : my 
lowliness, if I rightly make use of it. 

The humble man relies upon God ; in him, alone, he 
trusts. In the power of God, he believes himself capable 
of doing everything, because he relies on Omnipotence it- 
self. I can do all things in him who strengtheneth me. 
(Phil 4 : I3-) 

Behold, this is humility ; and shall such be regarded as 
degradation ? 

Humility is truth, and truth is never without greatness. 

Humility is power in God ; and power and God's strength 
are something great. 

Yes, humility makes great. It ennobles the soul, be- 
cause it makes her remain conscious of her high extraction 
fiom God, and of her honorable dependence on him. 

It restores to the soul her true, supernatural grandeur, 
by divesting her of her borrowed, earthly greatness. It 
gives her reality instead of appearance ; the fruit instead of 
the external peel or rind ; a real diamond instead of a worth- 
less imitation. 

Humility enlarges the heart. The temporal barriers 
give way, human prejudices fall, and heavenly i)urposes 
open a path for themselves. 

Humility makes fearless. The Lord is my light and my 



388 - 



salvation , whom shall I fear ? The Lord is the protector 
of my life of whom shall I be afraid ? If armies in camp 
should stand together against me, my heart shall not fear. 
If a battle should rise up against me, in this, will I be 
confident. (Ps. 26 : 1-3.) 

Humility is enterprising. Earthly obstacles it counts as 
nothing Foolish timidity, and vain self-confidence give 
place to holy daring, immovable confidence in God. For- 
ward — Onward, for the greater honor and glory of God ! 
exclaims courageous Humility ; nothing that is not God, can 
mipede my course ; he himself lends me his omnipotence 
and his name. Hereby I shall surmount all obstacles. By 
thee I shall be delivered from temptations, and through mv 
God, I shall go over a wall. (Ps. 17 : 30.) 

Dc you know who is humbled, degraded — who is little, 
low, mean, insignificant, and miserable ? It is the proud 
man. 

He crawls, he twists, he makes a thousand servile attempts 
to gain the favor of men. How often does he not have re- 
course to the most dishonorable of means to supplant a ri- 
val ! Deceit, calumny, treachery, violence, — he will stop 
at nothing. How full of himself he is ! How self-compla- 
cently he walks, how pompously he looks, and talks ! How 
ostentatious he is ! Howhe always manages to make himself 
prominent ! What store he sets in titles, etiquette, and dis- 
tinctions ! How unhappy he is when his honor is attacked 
— if an insult or slight is offered to him, or if everything 
does not go according to his wishes ! 

O, what a deplorable condition is this ! Do you call this 
greatness ? 

The humble man knows nothing of all these things ; he 
is above such petty weaknesses, and looks with pity upon 
those tortured slaves of mistaken honor. 

Meanwhile, people cannot help honoring, at least inte- 



- 3S9 — 



riorly, him who is really humble, who does not seek his own, 
but renounces all earthly praise. 

And what honor awaits the humble man hereafter ? Is 
there even one among the elect of heaven who was not hum- 
ble during his sojourn upon earth ? O no ! Heaven does 
not belong to the proud. Narrow is the gate that leadeth 
to life (Matt. 7 : 14), and those who are puffed up with 
pride, can never pass through it. 

Thus the words of Christ are fulfilled : Every one that 
exalteth himself, shall be humbled ; and he that humbleth 
himself, shall be exalted. (Luke 18 : 14.) 



106. 

CHEERFULNESS. 

*' A joyf ul mind uiaketh a^e Jlourishbir;; : a sorrowful spirit 
dricth tip the bones.^^ (Prov. 17 : 22.) 

There is a sadness which is bad, which offends God, re- 
pulses our neighbor, torments itself, checks virtue, and pro- 
motes vice. 

Again, there is a sadness which is good, a sadness unto sal- 
vation. It may appear bitter, but it is not without conso- 
lation. It is like a thunder-storm whose clouds gradually 
dissolve into fruitful rain, and through whose bright rifts, 
the clear blue sky may be seen beyond. 

The sadness of passion is bitter, comfortless, restless, 
violent ; it depresses the mind, and easily degenerates into 
perfect chaos and despair. It frequently resembles the 



ocean, whose frothing billows dash up heavenw^ard, crash 
and break, rushing back into the abyss, in order to again 
renew their foaming assault upon the strand. 

There is also a certain natural sadness. It is the melan- 
choly of an over-sensitive mind, which every trifle 
overwhelms with gloomy feelings. Sadness degener- 
ates into darkness, the will grows lame, and the imagina- 
tion conjures up a hundred shadowy evils. 

This sort of melancholy is very frequently met with 
among the young people of our times. What ? you say- 
when our young folks are so full of life and merriment, 
and their modes of amusement are so varied and multi- 
plied ? Just therein is the very root of the evil. The 
desires of 3^outh are too manifold ; the gratification afford- 
ed, too transient ; the contrasts, too strong ; the transitions, 
too violent ; tlie sudden emptiness breaks upon them with 
too destructiv^e a shock. 

Add to this the effeminate education in vogue in cer- 
tain circles, the early introduction into society, and the re- 
peated and excessive excitement of the senses ; consider, 
also, the many necessities to which even the young people 
of our days accustom themselves from childhood, and 
which seem almost indispensable to their maturer years ; — 
and the phenomena are easily explained. 

Where will you find strong characters among our modern 
young men ? Do-not the great majority yield themselves 
vrithout resistance to every passing impression, and deliver 
themselves over to exaggerated fancies and exuberant feel- 
ings, thus wasting their best powers, and rendering them- 
selves unfit for every-day life ? Truly, they verify the words 
of the Holy Ghost : The sadness of the heart is every plague^ 
(Ecclus. 25 : 17.) And again : As a moth doth by a gar^ 
ment, and a worm by the wood, so the sadness of man con- 
sumeth the heart. (Prov, 25 : 20.) 



391 — 



Yes, sadness hath killed many, and there is no profit in 
it. (Eccliis. 30 : 25.) 

Self-control and union with God are the sole means of 
exorcising a gloomy spirit. 

True cheerfulness, the chief characteristic of a virtuous 
young man, is opposed to all this darkness and melan- 
clioly. 

Cheerfulness is the special prerogative of virtue. No 
one has a right to be merry and cheerful, but he who can 
presume to be in the love and friendship of God. Let the 
slave of sin tremble, let the enemy of God lament, smd 
shudder at the thought of hell, which is yawning under his 
feet ! 

True cheerfulness has for its foundation, purity of heart. 
It arises from the comforting assurance : I am the friend 
of God. 

True cheerfulness is rooted in the sweet consoling reflec- 
tion : God is my Father ; he loves me, he provides for me, 
he ordains all that happens to me, and orders it all for the 
best. 

True cheerfulness finds its nourishment in the blessed 
food which religion alone furnishes it. The thought of the 
omnipresent God refreshes the heart ; the fulness of grace, 
which the Church offers us, animates our courage, and the 
hope of a blissful eternity fills the soul with holy joy. 

Cheerfulness, therefore, means peace. No mists envelop 
the cheerful spirit ; even if clouds pass over it, they are 
surely not so dense, but that the sunny beams of refreshing 
confidence in God may break through and illumine the 
soul. 

Cheerfulness manifests itself in the whole outer man. 

The happy, peaceful heart is depicted in the features. 
The countenance is serene, the eye bright, the brow clear, 
the carriage sure, the gait quick and lively. 



— 392 — 



Cheerfulness, however, is not devoid of gravity and ear- 
nestness, when and where circumstances demand ; but it 
is a gentle earnestness, divested of all harshness and bit- 
terness, and limited by a prudent sweetness. 

Cheerfulness loves to communicate itself to others. The 
cheerful man is accessible, affable, friendly. In his hands 
the darts of fun and good humor are not weapons that 
wound, but rather airy arrows whose flight amuses and de- 
lights the listeners. 

Cheerfulness is not noisy or boisterous. As it proceeds 
from the equanimity of a well-ordered soul, so it manifests 
itself without any disorder. This is the chief characteristic 
of genuine cheerfulness : To possess itself in peace, and to 
rejoice therein. 

A joyful mind maketh age flourishing : a sorrowful spirit 
drieth up the bones. (Prov. 17 : 22.) It is becoming to 
youth to cultivate cheerfulness, that it may be a blooming 
age in name and in reality. 

Avoid sin, and especially, impurity. By so doing, you 
have removed the greatest obstacle to true and lasting 
cheerfulness. 

Keep your passions in check, especially your predomi- 
nant passion, if you would overcome the chief disturber of 
your heart's repose. 

Be pious, and cling to God — and you have opened for 
yourself the most excellent fountain of joy and consola- 
tion. 

O yes, the fear of the Lord shall deliglit the lieart, shall 
give joy, and gladness, and length of days. (Ecclus. i : 

12.) 



— 393 — 



107. 

RECREATIONS. 

Take thy pastime j and do what thou hast a mind, but 
not in sins or proud speech'' (Ecclus. 32 : 15, 16.) 

The man who performs with fidelity, tlie earnest duties 
of his station in life, needs, from time to time, some inno- 
cent relaxation. 

The strongest string snaps, if kept too long stretched. 

To observe the golden mean is the height of wisdom. 

Recreation pleases nature, whilst the earnestness of labor 
and duty is onerous to it. Hence, we are naturally only 
too much inclined to go to excess, both as to the manner 
and the measure of amusement. 

This is especially the case with the young man, who looks 
at life so little from its serious side. His fickle-mindedness 
draws him away from the strait path of duty, throws him- 
self into the arms of pleasure, and seeks therein his sole 
gratification. 

How sad is that seed-time when one sows naught save 
trifles and pastimes, jests and wantonness ! Do you not 
know that it is written that only they that sow in tears shall 
reap in joy ? (Ps. 125 : 5.) 

Act reasonably, young man ; learn how to recreate your- 
self, innocently and moderately. 

Yes, interrupt your serious occupations sometimes ; take 
your pastime, and do what thou hast a mind, but not in sins 
or proud speech. (Ecclus. 32 : 15, 16.) 



First of all, the motive of your recreations and games 
must be a good one. This motive is no other than, to bet- 
ter fit yourself for the labor and the duty of your state of life. 
Any sort of work suffers through long-continued and unin- 
terrupted application. Therefore, rest from your work oc- 
casionally, and gain strength for new efforts. 

Let your recreations and games be innocent. 

Fly from whatever could injure your soul. 

Avoid all that inordinately excites you, or gives an im- 
petus to your passions. 

Shun whatever might become the occasion of unchari- 
tableness, dispute, anger, or discord. 

Let not your amusements so disturb your mind that it can 
return to work or prayer only with the greatest difficulty. 

Fly all that breeds envy, covetousness, impatience, van- 
ity, desire of revenge. 

Avoid whatever might prove an occasion of inordinate 
attachment, and afterwards give rise to the worst results. 

Do not gamble ; it is dangerous, it gets you into trouble. 
You become accountable to God for wasting your earthly 
substance, and depriving the poor of their rightful portion. 
II you play for money, stake no more than you dare lose 
without violating your conscience, betraying higher duties 
giving scandal, and committing sin. 

When at play, control yourself. Be not capricious, nor 
bitter. It you win, excite not your opponents by words or 
gestures of triumph ; if you lose, do not lose, at the same 
time, youi equanimity and serenity. It is a double gain 
when one, by his moderation and patience, wins at play 
the esteem and love of his companions. 

A quarrelsome fellow is the plague-spot of recreations ; 
an amiable, even-tempered young gentleman is sometliing 
very rare ; such a one shows great self-control and beauti- 
ful gifts ol heart and mind. 



— 395 — 



If you return from play calmly and tranquilly, without 
losing your self-control, though you should have lost pe- 
cuniarily, you have won in the highest point of view. 

Your amusements should not be ^excessive in point of 
time ; otherwise, they fail in the very thing which alone ren- 
ders recreation safe and salutary. 

Through excess, play becomes a wearing occupation. 
We are not refreshed by immoderate recreations. Pursued 
too long, tliey fatigue, irritate, and put us out of humor. 
One finds it necessary to rest even from play, since it has 
then ceased to prove a refreshment after work. 

Excessive attachment to amusement is culpable. Young 
people are easily carried off by this passion for continual 
recreation. An inordinate desire to win at play, causes loss 
of time, takes away the relish and taste for more serious 
things, begets dislike for work, and fills the mind with non- 
ensical, and even improper, thoughts. 

A spiritual writer says : Work, prayer, food, sleep, and 
play are the five fingers of our hand ; but the last and 
least of them is play. He who knows how to use these 
fingers properly, corresponds most perfectly with the holy 
designs of an infinitely good and wise Providence. 

You perceive now, O young man, what reason and re- 
ligion advise, in regard to recreations, and more especially 
in regard to play. 

Every recreation must be purchased with work ; then, 
only, it is merited ; then, onl}-, it is relished. He who does 
not labor in the service of duty, has no right to recreations ; 
for he who has no need of recovering wasted strength, 
does not need relaxations. 

He who spends all his time in play, or who plays more 
than he works, is a spendthrift, yea, a robber. He appro- 
priates to himself what is not due, what does not belong to 
him ; he squanders the most precious of all things, — time. 



— 39^ — 



To live only for enjoyment, to add play to play, pleasure 
to pleasure, is unworthy of man, who is born for something 
greater and liigher. 

To grant one's self recreation in order to live, in order to 
better correspond to one's serious vocation or calling, to 
be fresher for work, and stronger for grave and important 
action, is reasonable, sanctioned by God, and offers even 
to virtue, manifold inducements to, and occasions of, pro- 
gress and merit. 

Rejoice, therefore, O young man, in thy youth, and let 
thy heart be in that which is good in the days of thy youth, 
and walk in the ways of thy heart, and in the sight of thine 
eyes : and know that for all these God will bring thee 
into judgment (Eccles. ii : 9.) 



108. 

POLITENESS OF MANNERS. 

The attire of the body, a?id the laughter of the teeth, ami 
the gait of the man, show what he is.'' (Ecclus. 19 : 27.) 

There is a certain sort of harsh, repellent virtue, and it 
may be that some souls are called to it. 

There is also a pleasant sort of virtue to whose influence 
it must be credited, if the kingdom of good is extended, 
here below. 

How beautifully politeness becomes a well-educated 
young man ! How it increases his amiability, and elevates 
his morally good qualities, making them worthy of imita- 
tion ! 



— 397 — 



If virtue is the precious pearl, politeness of manners is the 
artistic setting, which delights the eye, and enhances the 
Value of the jewel. 

oliteness and virtue are most intimately connected. 
Both spring from a common root, — self-denial ; both have a 
common enemy, — selfishness. 

The worldling, in order to please the world, does many 
things that are not easy, nor to his taste. He moulds himself 
into certain forms, abandons views and inclinations that are 
near and dear to him, puts restraints upon himself, bears in- 
sults, overlooks slights, keeps back what he would like to 
say, and speaks when he would rather remain silent. He 
is determined to please every one, no matter at what cost ; 
he must maintain his position, he must rise. Hence, for a 
miserable pittance or reward, he becomes the inglorious vic- 
tim of vanity, selfishness, and human respect. 

Not so with the virtuous man. He, too, makes sacrifices, 
even a sacrifice of himself, but for the love of God, for a 
divine reward. Without sacrificing his conscience (which 
belongs to a higher Lord), he endeavors in all other things to 
become all to all. 

He restricts himself for the sake of others, accommodates 
himself to their tastes, is indulgent where he can be, is re- 
served, with all liberty, and is free without offending any 
one ; he praises what is praiseworthy, and knows how to 
soften a necessary rebuke by sympathy and friendly interest. 
Cheerful without excess, he is obliging, affable^, polite, with- 
out cringing ; modest with superiors, benign with his equals, 
and condescending to inferiors. 

O the power of love ! O holy violence of self-denial ! 

Shall not such politeness, arising from such motives, and 
purchased at the price of such sacrifices, bear on its brows 
the stamp of genuine virtue ? 

Is it not as far removed as heaven is from earth, from 



— 398 — 



that artificial white-wash, from that smooth veneering, that 
chills us with its deadly coldness, because it originates from 
loveless, selfish hearts, and is destitute of all heavenly- 
warmth and unction ? 

Politeness and urbanity, high-toned culture and courtesy, 
have value only as far as they proceed from, and aim at, 
charity. If their source is true self-denial ; if they rest upon 
the esteem of the neighbor, as faith teaches us, they are 
laudable, meritorious, and pleasing to God. 

The eulogy or example of a polite companion, or of an edu- 
cated man of the world, is neither a sufficient, nor worthy, 
motive for cultivating that which, only through faith, is 
raised from a mere social to a Christian virtue. 

Just because genuine politeness originates from charity, 
and promotes charity, it should be no stranger to you, young 
man, no matter what vocation or state of life you may em- 
brace. Learn it for God's sake, by self-observation and the 
observation of other really educated and refined persons. 

You will avoid many faults against charity, if you re- 
move what is contrary to good manners. Yes, good man- 
ners will even be to your own gain, because through their 
influence, you will learn to treat yourself with a kind of 
veneration. 

Consider it not below your dignity to pay attention to 
courtesy even in minor things. Dress, carriage, looks, ges- 
tures, gait, speech, — nothing is to be overlooked. 

Even Holy Writ — that most solemn and sacred of all mon- 
itors — disdains not to lay down rules of conduct, which 
are always rules of wisdom, as well as rules of charity. 
Though these, in general, refer to the whole outward man, 
they, in particular, regard the most abused of all our instru- 
ments of sense, — tiie tongue. 

A man is known by his look, and a wise man, when thou 
mcetest him, is known by luo countenance. For the attire 



^ 399 — 



of the body, and the laughter of the teeth, and the gait of 
the man, show what he is (Eccliis. 19 : 26, 27.) 

The eyes of fools are in the ends of the earth. (Prov. 17 : 
24.) 

The heart of fools is in their mouth, and the mouth of 
wise men is in their heart. (Ecclus, 21 : 29.) 

A wise man will hold his peace till he see opportunity, 
but a babbler, and a fool, will regard no time. (Ecclus. 
20 : 7.) 

He that answereth before he heareth, showeth himself to 
be a foci, and worthy of confusion. (Prov. 18 : 13.) 

He that uses many words, shall hurt his own soul. 
(Ecclus. 20 : 8.) 

A fool lifteth up his voice in laughter, but a wise man 
will scarcely laugh low to himself. (Ecclus. 21 : 23.) 

It is the folly of a man to hearken at the door, and 
a wise man will be grieved with the disgrace. (Ecclus. 21 : 
27. 

A fool will peep through the window into the house, but 
he that is well taught will stand without. (Ecclus. 21 : 
6.) 

Young man, scarcely speak in thy own cause. If thou 
be asked twice, let thy answer be short. In many things, 
be as if thou wert ignorant ; and hear in silence, and with- 
al seeking. In the company of great men take not upon 
thee, and when the ancients are present, speak not mucli. 
(Ecclus. 32 : 10-13.) 

If thou sittest amongst many, reach not thy hand out 
first of all : and be not the first to ask for a drink. (Ecclus. 
31 •• 21.) 

Say not : There are many things that arc upon it. Re- 
member that a wicked eye is evil. (Ecclus. 31 : 13, 14.) 

Be not hasty in a feast. Use as a frugal man, tlie things 
that are set before thee. (Ecclus. 31 : 17-19.) 



— 406 — 



Leave off first, for manners' sake, and exceed not, lest 
thou offend. (Ecclus. 31 : 20.) 

Do you, perhaps, believe that good manners or courtesy 
were a matter of indifference to the Saviour of the world ? 

Behold the picture which the ancient Prophets presented 
of the Messias ! — 

He shall not cry ; neither shall his voice be heard 
abroad. The bruised reed he shall not break, and the 
smoking flax he shall not quench : he shall bring forth judg- 
ment unto truth. He shall not be sad nor troublesome. 
(Is. 42 : 2-4.) 

If any man will take away thy coat, let him have thy 
cloak also. And whosoever shall force thee to go one mile, 
go with him other two. Give to him that asketh of thee, 
and from him that would borrow of thee, turn not away. 
(Matt. 5 : 41-42.) 

When thou art invited to a wedding, sit not down in the 
highest place (Luke 14 : 8) ; because every one that ex- 
alteth himself, shall be humbled. (Luke 14 : 11.) 

Have no strife amongst you as to which shall be first ; 
for the great ones of earth do this. He who is the greatest 
among yon, let him be as the least : and he that is leader, 
as he that serveth. (Luke 22 : 26.) 

Be natural as children. (Matt. t8 : 3.) Be wise as 
serpents, and simple as doves. (?.Iatt. 10 : 16.) 

If any man strike thee on thy right cheek, turn to him 
the other also. (Matt. 5 : 39.) 

And did not the Apostles teach the same? 

Render to all their dues : fear, to whom fear, honor, to 
whom honor. (Rom. 13 : 7.) 

Communicating to the necessities of the saints, pursuing 
hospitality. (Rom. 12 : 13.) 

Rejoice with them that rejoice ; weep with them that 
weep. (Rom. 12 : 15.) 



— 40I — 



If it be possible, as much as you can, have peace with 
ail men. (Rom. 12 ; 18.) 

Let your modesty be known to all men (Phil. 4 : 5), 
that all may be edified by your good conduct. 

We are a spectacle to the world, to Angels, and to men. 
(i. Cor. 4 : 9.) 

How easily may courteous manners, ennobled by a mod- 
est reserve, dispel the popular prejudice against virtue, and 
awaken in the rudest and most vicious mind, a strong desire 
to imitate him who is none the less a Christian because he 
is a polished gentleman ! 



109. 

OUR DAILY ACTIONS. 
a// thy works, keep the pre-eminence.'" (Ecclus. 33 : 23.) 

Our life is a chain — either longer or shorter ; its last 
link unites time with eternity. 

Action is added to action, until, finally, character becomes 
settled and solidified, and all things are stamped with the 
seal of stability. 

Our individual actions may be either of gold, silver, lead, 
glass, or straw. With some, the chain of life is altogether 
of precious metal ; with others, it is an alloy of gold silver, 
lead, glass, or straw. 



40 2 ■ — 



How differently may two men perform the same action ! 
Here, lieavenly intentions ; there, solely of the earth, 
earthy. 

Here, only God, or, at least, a preference for God, before 
and above all else ; there, all for myself ; the mighty Ego 
always uppermost. 

Here, the beginning, progress, and end of the action, good; 
there, either the beginning, progress, or end (or, perhaps, all 
three), tainted, vitiated, valueless before God. 

Here, prudent choice, measure, order ; there, caprice, wil- 
fulness, aimlessness, want of system. 

An opportunity for the performance of extraordinary ac- 
tions seldom arises ; hence, it is the more foolish not to 
bring our daily, ever-recurring actions into relation to 
God, to fail to perform them with fervor and alacrity, 
and to enliven them to the end with the warm breath of 
love. 

Before God, there are, of and by themselves, neither 
great nor small actions. 

The most insignificant action, if it bear upon it the 
stamp of the divine complacency — if it be done for God, and 
with God, — becomes great, infinitely great, and exceedingly 
precious. 

On the contrary, let a deed be ever so grand, heroic 
and astonishing, if it be not referred to God — if self-will be 
its source, self-will its guide and end, — it is small, miser- 
able, and, like all merely human things, vain, valueless, un- 
profitable. 

It is the supernatural intention which gives the action a 
sort of divine nature ; and, consequently, imparts to it, 
greatness, dignity, and sublimity, in an almost infinite de- 
gree. 

Rising from bed, and retiring to rest ; study, recreation, 
intercourse with others, eating, drinking, clothing ourselves, 



— all may be elevated and ennobled, made grand and meri- 
torious, if we imprint thereon the seal of love, of sacrifice, 
of fervor, of obedience, and order. 

To what shall we compare a life replete with actions 
that are not referred to God, — to him who is our end and 
aim, whom we are to serve here, and in whom we are to 
rest hereafter ? 

Is it not a chain whose links are of straw and stubble, 
only fit to be burned, rather than of gold and silver, binding 
us for ever to the very heart of God ? 

O short epitome of infinite holiness : Do what you do ! 
Whatever you do, do it for, and with, God, in the right 
manner, and with a pure intention. All for the greater 
honor and glory of God ! 

Yes, young man, learn to act solidly, and with noble aims. 
Aspire to something higher than to be a common, ordi- 
nary, every-day man, a mere selfish, heartless, machine. In 
all thy works, keep the pre-eminence. (Ecclus. 33 : 23.) 

It may be hard to continue doing the old, oft-recurring 
work with ever- renewed fervor ; yet, true love of God never 
grows old ! O Beauty ever ancient, ever new ! 

The heavens show forth the glory of God, and the fir- 
mament declareth the work of his hands. (Ps. 18 : 2.) 
The celestial bodies do nothing new, nothing that they have 
not done for thousands of years. But they fulfil the will of 
God, they glorify God, tliey do what they do, in a perfect 
manner. Imitate them ; go and do likewise. 

From everlasting to everlasting, the blessed in heaven 
continue to chant their Holy, holy, holy ! and ever anew 
intone their Alleluias. Whilst, thereby, they honor God, 
they share among themselves the plenitude of happiness, 
communicated to them as their infinite reward. Imitate 
them in their perseverance, as well as in the perfection of 
their actions. 



— 404 — 



Is it necessary to live long, in order to live well and 
meritoriously ? 

Being made perfect in a short space, he has fulfilled a 
long time (Wisd. 4 : 13), is said of the righteous young 
man. 

Our days may thus be full ; full days shall be found in 
them (Ps. 72 : 10), if they be filled with actions which 
God wills, performed in the manner that he wills. 

And should you live long, what riches may you not amass, 
if now, as a young man, you learn to live well, and be- 
gin to fill your days to overflowing with the precious treas- 
ures of good works ! 



110. 

A GOOD INTENTION. 

^^J^or inJioin do I labor ^ a?nl dcfj-a ndii.-ysoul of ^ood things 
(Eccles. 4 : 8.) 

Do you know the magical wand that has the power of 
changing even the most trifling of our actions into precious 
gems 

God wills it, and to him be it offered, says the virtuous 
man, when he begins a work ; and he says it with such a 
lively faith, that the entire action is penetrated with its spirit, 
as it were, stripped of its earthly, and invested with a su- 
pernatural, character, and is honored with the dignity of 
being deposited as a merit in the treasury of heaven. 



— AOS — 



There shall not enter into heaven anything defiled 
(Apoc. 21 : 27) ; that means, that not only direct evil is 
excluded from the kingdom of God, but all that does not 
bear the stamp of holiness- — that has not been consecrated 
by a pure intention. 

All that we do, belongs most justly to God. As we are 
here upon earth for no other purpose than to know, to praise, 
to love, and to serve him ; so all that goes to fill up our 
lives must tend to him, as our first Beginning, and our last 
End. 

I am Alpha, and Omega, the first, and the last, the begin- 
ning, and the end (Apoc. 22 : 13) ; and as everything pro- 
ceeds from God, it must lead back to him. The straighter 
the arrow flies to the mark, the more perfect is the action. 

In describing a perfect circle with a compass, you must 
keep one foot of the compass firmly and immovably 
fixed on a certain point. Work and intention are the two 
feet of the compass ; a work is so much more perfect, the 
more unalterably the intention is fixed upon God. 

A good intention is called actual, when it is really and ex- 
plicitly awakened in the soul during the performance of the 
action, and when the person, in what he does, really thinks 
of God as the end of his action. 

To the honor and glory of God ! O heavenly watch- 
word, resounding throughout this valley of tears, and arous- 
ing us from the miserable, engrossing cares of this earthly 
life I thou remindest us of our high destiny. Let, then, 
thine echoes sound without intermission in our ears ; be- 
come thou the holy battle-cry of every hour, of every ac- 
tion, of every mundane struggle ! 

The virtual intention is nothing else than the actual one 
continuing in its effect. The thought of God, as such, has 
ceased, but the intention is continuous. I still act by virtue 
of my first resolution, to do all for God. I have not. 



— — 



either explicitly or implicitly, retracted my intention or pur- 
pose ; the arrow is still flying straight to the mark. 

You now perceive what is most safe, or, at least, most 
meritorious in regard to purity of intention. The virtual 
intention is sufficient, but the actual is more efficacious. 

And now, you will also see how necessary it is to give 
those actions which we call indifferent, a heavenward ten- 
dency. 

Such indifferent actions have, according to their nature^ 
nothing to do with the supernatural end, for which we are 
created. Therefore, that which is wanting in them, nmst 
be supplemented by the intention. 

Nothing is good or meritorious except what is conducive 
to our eternal salvation. If we cannot merit even by our 
good works, — if they proceed not from a high, supernatural 
motive, — how much less can that become a merit which is 
morally indifferent in itself ? 

Our lives consist only too much of such actions, which, 
in, and of, themselves, are neither good nor bad. If they 
do not lead back to God by a pure intention ; if they are 
not done with reference to God ; if they have no supernat- 
ural tendency, — much, very much, of our life is lost ; and of 
tlie thousands and thousands of days which pass away in 
one's life, there remain, perhaps, only a few hours which 
really count for heaven ! For whom do I labor, and defraud 
my soul of good things ? (Eccles. 4 : 8.) 

Ask yourself seriously this question of the Wise Man, 
you who are utterly devoid of all consciousness of a higher 
life, — who do not seem to comprehend that, where there is 
no virtuous motive, there can be no virtuous action. The 
sincere answer thereto will be most salutary to you. You 
do, indeed, defraud your soul of her reward, when you thus 
deprive her of everlasting treasures. 

O young man, begin, at last, to tend to higher things. 



- 407 - 



The longer the life may be that is still before you, the 
more important it is to exchange its years for a happy 
eternity. What a treasuie of merits can he lay up for 
himself, who from his earliest youth, lives, works, toils, and 
suffers, for, and with, God ! 

Be not satisfied with offering to God all the actions of 
the day at your morning prayer ; renew this good inten- 
tion several times during the day, especially at the beginning 
of any important action, or of such as, being pleasing to 
nature, may more easily lead to the gratification of your 
lower passions. 

Yes, whether you eat or drink, or whatsoever else you do ; 
do all things for the glory of God. (i. Cor. lo : 31.) 
All whatsoever you do in word or in work, do all in the 
name of the Lord Jesus Christ, giving thanks to God and 
the Father by him. (Col. 3 : 17.) 

Be on your guard, especially, lest miserable selfishness 
corrupt you actions. It is like the worm which hides in 
the choicest fruits, disfiguring and gnawing them, until it 
appropriates to itself the best of the juice and pulp. 

Is human praise the goal of your ambition ? Are you so- 
licitous to shine, to outdo others, or to push them (as the 
saying is) to the wall 

Do you seek knowledge only for its own sake, or for the 
active exercise of your faculties } Are your efforts solely 
directed to the maintenance of your future existence, to 
bread-winning, or position ? 

Deceived and deluded being that you are ! Time is 
past — gone — -and nothing is done for eternity ! What then 
doth it profit that you labored for the wind (Eccles. 5 : 
15.) O, raise up your hearts ! Sursum corda. Why not do 
all for God ? Do you prefer to be one of those of whom it 
shall one day be said : They have already received their 
reward ? (Matt, 6:2,) 

i 



111. 

THE FIRST MOMENTS OF THE DAY. 

^^That it might be known to all that we ought to prevent the 
SU71 to bless ihee, and adoi'e thee at the dawning of the light 
(Wisd. i6 ; 28.) 

O God, my God, to thee do I watch at break of day ! 
(Ps. 62 : 2.) How heartily I thank thee for this new day ! 
How I long to pass all my life in a manner well-pleasing 
to thee ! 

It is very important, young man, that you dedicate your 
first waking moments to the Lord, in this, or some simi- 
lar, manner. O, suffer nothing then to enter your heart 
before God ! Worldly affairs, temporal concerns, will soon 
enough claim your attention ; offer up as a welcome sacri- 
fice to your heavenly Benefactor, at least, the firstlings of 
the day. 

Was not the refreshing repose of the past night a gift of 
God? 

Is not this new lease of life, this new space of time, an- 
other gift of God ? 

Well, then, show your appreciation of these benefits. 

He who is distracted and dissipated in mind at awaking, 
runs a great risk of remaining all day long in some danger- 
ous condition. 

Above all things, beware of profaning the day by indo- 
lence at its very beginning. The morning hour has gold in 



its mouth. Early rising is meritorious, and profitable for 
the duties of your state of life. 

When the appointed hour has come, be manly, rouse 
yourself, and get up. As the door turneth upon its hinges, 
so doth the slothful man upon his bed. (Prov. 26 : 14.) 
Not so, you ; make the sacrifice quickly and magnanimously. 
A victory early in the morning is a good omen for the 
whole after-day. 

When you have risen, with pious thoughts or aspirations, 
and dressed with all modesty, — kneel down and perform 
your first and most urgent business of the day, — your 
morning prayers. If you are in the habit of hearing 
Mass immediately after rising, you may postpone these un- 
til you present yourself at the holy Sacrifice. 

The omission of morning prayers is equivalent to a bad 
day. 

Is God not worthy of a salutation in the morning ? Are 
the gifts of God of no value to you ? You accustom your- 
self to take them from his hands without a sign of acknowl- 
edgment, or a word of thanks, as if it were a matter of 
course that he must give them to you ! 

No, it is not a matter of course. At this very hour 
wherein you arise to begin your day's work, your friends 
might have found you lying cold and lifeless on your bed. 
The past night might have been your last. 

Therefore, return thanks to God for having lengthened 
your life, even by another day, and for having given you 
another lease of time, in which to work out your salvation, 
and acquire fresh merits for heaven. — O Lord, I thank thee 
for preserving me the past night, and for granting me a new 
time of grace ! 

Moreover, you must also ask God's blessing and protec- 
tion for the ensuing day. Each day may bring to you 
enough of evil, — dangers of soul and body, — mishaps, suffer- 



— AlO — 



ings, troubles, bitterness, and hardships of every sort. You 
need graces, — many and great, from day to day; but they 
must be asked for. — O Lord ! assist and protect me ! 

Recommend to God all your concerns, all your thoughts, 
words and actions. — To thee, O Lord, I dedicate all that this 
day may bring to me of sorrow or of joy, — all my thoughts 
and words, my occupations and labors, my sufferings and 
combats. All for thy greater honor and glory 

Then, briefly renew your good resolutions, laying them 
at the feet of the Lord. Make one in particular, against 
the fault you most desire to rid yourself of : O Lord, 
with thy help, I will take pains to-day to live so as to please 
thee ; 0, give me thy holy grace, without which I can do 
nothing ! 

It would be very well for you to unite a short meditation 
with your morning prayer. 

Can there be a more suitable time for prayer than the 
morning ? As yet, the thousand-and-one worldly cares have 
not entered the heart, nor has it been forced and dragged in 
a hundred different directions. 

You are, as yet, undisturbed ; you belong to yourself 

The imagination, too, has not yet been filled with the va- 
rious objects of which it is the sport all day long. 

AVhy do you think the Israelites were ordered to gather 
the Manna before sunrise? (The heavenly bread melted 
away with the first ray of the sun.) That it miglit be known 
to all, that we ought to prevent the sun to bless tliee, and 
adore thee at the dawning of the light. (Wisd. i6 : 28,) 

Hence, the just man will give his heart to resort early to the 
Lord, that made him, and he wiU pray in the sight of the 
Most High. (Ecclus. 39 : 6.) 

Tell me, O negligent young man, who are so indifferent 
to God at your first awaking, what can you expect from a 
day so begun ? Can the blessing of God rest upon your 



— 411 — 



daily work, from whose commencement you have, as it 
were, excluded him ? 

Has foolish culture so blinded you as to neglect a work of 
justice to the Sovereign IMajesty itself ? 

Is it pride that withholds you from bending the knee, 
and paying that homage, which no creature dare refuse to 
its Lord and Creator ? 

Does sloih induce you to neglect the exercise of a devo- 
tion which ancient Christian usage has long since sanctified 
and sanctioned, and which, in your tender years, you were 
surely trained to practise by a good and pious mother ? 

O, begin, again, to say your morning prayers regularly ! 

Begin, once more, to do your duty with fervor, with re- 
collection, truly in the spirit of faith. 

Even should your morning prayers be short, say them 
the more fervently and more regularly, with greater atten- 
tion and devotion ; for God regards not so much the quan- 
tity as the quality. 



112. 

THE HOLY SACRIFICE OF THE MASS. 

^''If thou didst know the gift of God.''' (John 4 : 10.) 

It is true, that we are obliged, by the precept of the 
Church, to hear Mass only on Sundays and holy -days of 
obligation ; but what Christian is there, who does not per- 
ceive that, since there is now such a large number of 
cluirclies and priests, he is not dispensed from the respon- 
sibility of hearing Mass on week-days, whenever it is possi- 
ble for him to do so ? 



— 412 — 



The holy MasSj my dear young man, must not be want- 
ing in your order of daily exercises, even when, — being 
master of yourself, — you are not admonished by any one 
to attend it. 

Is not that august Sacrifice the most sublime of all mys- 
teries ? 

Is it not the grandest act of our holy religion ? 

In what else is greater honor given to the heavenly Fa- 
ther ? How can he be more worthily thanked ? What is 
there in religion by which he can be more efficaciously pro- 
pitiated ^ What can induce him more readily to pour down 
upon us his choicest blessings ? 

He who hears Mass devoutly, participates in the salu- 
tary effects of this most holy Sacrifice of Praise, Thanks- 
giving, Petition, and Propitiation. 

Of course, the holy Sacrifice of the Mass is offered up 
for all absent Christians, and no member of the household 
of faith is excluded ; but its special fruit is applied to those 
only who are really present, and who really unite them- 
selves with the celebrant. 

The holy Sacrifice of the Mass is the centre of our holy 
religion. Everything tends to it; everything radiates from it. 

The holy Sacrifice of the Mass is the glowdng focus in 
which all graces are collected. From our holy altars, the 
incense of sacrifice ascends to heaven, — the sweet odor of 
the most sacred Blood, which cries out louder and more 
efficaciously than the blood of Abel ; — and from the throne 
of God, descend blessings upon this earth — blessings over 
all, but blessings, in particular, upon him that celebrates 
Mass, and upon those who hear it. 

Who knows but that God's just wrath would long since 
have destroyed this wicked world, had not the divine Victim, 
continually offered on countless altars, been always crying 
to heaven for mercy and pardon ? 



Blind, foolish, wilful, selfish creatures that we are ! we 
do not stretch out our hands for that eucharistic treasure ! 
The least labor for its acquisition is reckoned too difficult. 

O young man, how much you lose, when you so easily 
omit hearing Mass ! 

Behold, the holy Angels surround our altars with rever- 
ent awe, and longingly await the supreme moment when the 
Incarnation of Christ is renewed in a mystical manner ' 
And you, whom it also concerns, are absent from this Sacri- 
fice ; you have something more important to do ; you are 
not willing to make a little sacrifice of your time, comfort, 
and repose ! 

O, what a scandal your sloth and effeminacy would have 
been to the early Christians, who were accustomed to hear 
Mass in hidden places, and amongst those dangerous sur- 
roundings, where divine worship was attended often at the 
risk of life itself ! 

How often are we put to the blush, by new converts in 
far-off lands, who frequently travel many miles, and allow 
neither work, fatigue, nor dangers, to hinder them from 
attendance at the holy Sacrifice ! 

Know, my young friend, that the Mass is a special foun- 
tain of strength to the Christian young man ; here, he finds 
rich graces for a manly combat against his impetuous pas- 
sions. Our holy altar is a secure haven in the most violent 
storms of the soul ; it is a safe asylum for the sorely-tempted. 
On its consecrated steps, he may repose, when, in the hard 
struggle with the enemy, he finds his strength and courage 
beginning to desert him. O, if thou didst know the gift of 
God ! (John 4 : 10.) 

The manner of hearing Mass most acceptable to God, 
and most profitable to ourselves, is, undoubtedly, that of 
meditation on the Passion of Christ. 

Nothing, too, is easier than to occupy one's self during 



414 — 



Mass, with the contemplation of our suffering Saviour. All 
that we there see and hear, reminds us of his cords and 
bonds, of his seven painful journeys, of the tribunals of judg- 
ment, of Golgotha, the cross, his various torments, his shed- 
ding of blood, the separation of his blessed soul and body. 
The priest^s vestments, the altar, the inclinations of the head, 
the genuflections, the sign of the cross, the stretching out of 
the hands, the significant words, — all point to the Man of 
sorrows. All you need, is to follow the priest with eye, ear, 
and heart, and you accompany Jesus from the Garden of 
Olives to Calvary, and from Calvary to the silent sepulchre. 

Others prefer to accompany the priest, step by step, in 
the prayers he recites ; they listen to his words, and pray 
as he does. When he praises God, they do likewise ; when 
he supplicates, they unite in his supplications ; and when 
he implores mercy, they implore mercy with him. 

Others find in the three principal parts of the Mass suffi- 
cient material wherewith to occupy themselves throughout it. 
The Offertory, the Consecration, and the Communion, — to 
these three principal parts of the Mass they chiefly devote 
their attention in their thoughts and prayers. It is the 
holy Communion, especially, for which they prepare them- 
selves during Mass, and which they spiritually receive dur- 
ing the actual Communion of the priest. 

Others, again, occupy themselves with certain forms of 
prayers, as they are found in prayer books. In their 
choice, however, simplicity, and solidity of contents should 
chiefly be looked to. Very useful, also, is the recitation of 
the sorrowful mysteries of the Rosary. 

Each person may follow the bent of his own devotion. 
One loves to hear Mass in this way,— another, in another. 
The best way is that which follows most closely the sac- 
rifice, and which most lovingly animates the soul with the 
spirit of sacrifice. 



113. 

BEHAVIOR IN CHURCH. 
Holiness becovieth thy house, O Lord." (Ps. 92 : 5.) 

Who does not know that the house of God is a house of 
prayer ? (Mark 11:17.) It is true, the glory of the Lord 
covereth the heavens, and the earth is full of praise, and 
there is no space of the infinite or the immense that is not 
his dwelling-place. (Hab. 3 : 3.) But who would consider 
it improper for God to select certain spots on earth, where 
his name shall be, where he may hearken to the pray- 
ers which his servants pray, that he may hearken to their 
supplications ? (3. Kings 8 : 29.) 

Wisdom and beneficence, sanctity and love, cause him to 
choose places which remind us more impressively of his 
presence and nearness — true houses of God, where his ser- 
vice is more zealously cultivated, and homage more fittingly 
paid to his greatness. 

To such holy places, we must render due respect and 
reverence. 

Yes, holiness becometh thy house, O Lord. (Ps. 92 : 5.) 
I must behave there in a rnamicr sucli as the dignity of the 
place demands. Whilst tliere, I must remain conscious to 
myself, that it is thy house, the abode of the most exalted 
of sovereigns, the dwelling-place of almighty God. 

Interior and exterior devotion are both indispensable, 



- 4i6 - 



If there are certain rules of propriety upon the observance 
of which depends our entrance into the houses of the great 
ones of this world, surely towards God such behavior is a 
bounden duty, bearing some relation to his grandeur and 
majesty. 

I am in tne presence of God, — I am speaking to him. 
Who is God ? Who am I? 

The answer of these questions indicates the sentiment 
which I must bring with me into the sanctuary, and in 
which I must continue whilst in his holy temple. 

To this sentiment, the outward carriage or bearing must 
correspond. It must show forth humility, modesty, cahii- 
ness, and recollection. 

And, indeed, this reverence and recollection are called 
forth by everything that is in the house of God ; nothing 
is there that does not remind us of God, of eternity, of the 
soul, and its salvation. 

The height and width of the church remind us of the 
courts of heaven, in which God gives himself to his elect as 
their eternal reward, and into which, it must be our inde- 
fatigable endeavor to enter. 

The sacred ornaments and decorations typify the riches of 
God, his power which created the whole world out of noth- 
ing, and his supreme sovereignty over all ; as well as the 
purity and adornment which should characterize the tem- 
ples of our hearts, no less than the material temples of God. 

The crosses, which beckon us from all sides, tell us of 
the Redemption, of Christ's death upon Calvary, of his sac- 
rifice of love, of the holy obligation of loving him in return, 
and of giving ourselves entirely to him. 

The pictures and statues which adorn the altars and walls, 
recall to memory God's benefils, the virtues of the Saints 
and other highly important and sublime truths. 

The judgment-seats of ucnance, the confessionals, ad- 



^ 417 — 



monish US of our sins, past and present — of the great mercy 
of God, of that so necessary penance, from which, however, 
we so easily dispense ourselves. 

The pulpit recalls to us the priceless treasure we possess in 
the true faith, the unspeakable blessings of revealed relig- 
ion, of the word of God, and the message of the Gospel. 

The altars, which, as it were, are dripping with the blood 
of the Lamb, loudly proclaim the goodness of God who 
so loved the world, as to give it his only-begotten Son. 
(John 3 : 16.) 

The tabernacle, the Holy of Holies, the abode of our 
Best-beloved, the perpetual dwelling-place of the compas- 
sionate God-Man, — around which (though invisibly), innu- 
merable heavenly spirits hover, — this, too, reminds us of 
an incomprehensible and truly divine love. 

The Communion rail, the table of the Lordy does it not 
bring back to your memory your first Holy Communion, 
when you were, perhaps, far different from wdiat you are 
now ? It tells you of that heavenly Bread, the eating of 
which, you leave to others, and for which you have so little 
desire I 

The ever-burning lamp, with its mysterious light, points 
out to you the Light of llie world (John 8 : 12), that has 
appeared to us favored ones in this earthly night ; it re- 
minds us of the fire of devotion which should burn in our 
hearts. 

In the face of all these significant objects, surround- 
ed, perhaps, by the faitliful, who, penetrated with the 
sublimity of the place, and conscious of the presence 
of God, cast their eyes upon the earth, and in the most 
modest posture assist at the divine service, — can you 
become a scandal to heaven and earth, and, through 
levity, coldness, or pride, dishonor the liouse of God ? O 
stones of the sanctuary, ye pillars and arches, ye altars and 



■— 4i8 — 



statues, adore ye the true God, since heartless men remain 
silent in his holy presence ! 

Yes, many young men bring their levity and indifference 
to church with them. Their thoughtless manner of enter- 
ing the sacred precincts, their undue haste in making the 
sign of the cross, their irreverent way of kneeling and mak- 
ing genuflections, tlieir gazing about, their restlessness, and 
unseemly haste in going out, — O, it is easily to be seen from 
all these, that they do not know what a church is ! Is it, 
perhaps, a gloomy dungeon to their giddy minds ? or is 
God's presence actually disagreeable to them ? 

Alas ! many young men bring cold and icy hearts ! Of 
all the wonders of love which the Heart of God works, 
and is ever ready to work in their behalf, they seem to 
know nothing. What distraction, what tepidity, and sloth ! 
A short prayer of the lips, and then, — tediousness, weari- 
ness. Do they converse with God ? do they ask any fa- 
vors of him ? 

How many young men do not lay aside their arrogance 
and pride, even when they betake themselves to church. 
It is as if they were addressing an equal, or, as if they were 
doing a favor to God. No reverence, no modesty, no re- 
collection. They dress vainly, are ashamed to bend their 
knees, to take holy water, to bless themselves, to remain 
in a modest, respectful posture, to use a prayer-book or 
beads, or otherwise to betray any sign of devotion. 

Young man, who are you, when in church ? A beggar. 
Do you come to enrich God ? No. You come in order to 
receive Hence, before the holy altar, pride and arrogance 
are out of place ; they are a sacrilege. 

Who are you, and what should you be in church ? One 
that prays,— a suppliant. Reflect a little ; remember your 
character ; humility, alone, becomes the beggar. 

Oj then, bow head and heart, and bend your knees be- 



— 419 — 



fore that thrice-holy God, wnom the Angels adore, cover- 
ing their faces with their wings (Is. 6:2); before hiin 
whom the ancients adore, falling down before hirn, casting 
their crowns before his throne. (Apoc. 4 : 10.) 

You come to the house of God to receive blessings. O, 
do not draw down curses upon your own head ! Do not 
make the holy place a den of thieves (^Luke 19 : 46), by 
unnecessary talk, unbecoming curiosity, dissipation, and 
waywardness. Do not compel Jesus, by your bad behavior, 
to show his indignation as he once did to the buyers and 
sellers in the temple. (Matt. 21 : 12.) 

Recollect yourself whilst on the way to church, and think 
of him before whom you are about to appear. 

Walk reverently into the house of God ; take holy w^ater, 
bless yourself, bend your knee before the Most High, and 
betake yourself to your seat. When there, make an act 
of faith in the Real Presence of Jesus in the holy Sacra- 
ment of the Altar, and adore him. 

Then, pray, either vocally or mentally, and assist devoutly 
at the divine service. 

Let your conduct be unassuming. Shun singularity, 
which might disturb others, or bring devotion into disrepute. 
Remarkable demonstrations of piety are offensive, and cause 
distractions in others. Let your devotion be well-ordered. 
Assume an humble posture ; and by your modest de])()rt- 
ment, show that the heart is full of the action which the 
whole man performs. 

Whilst in church, occupy yourself only with God ; It is 
for his sake, alone, that you come thither. 

Wait calmly till the end of the service, and leave the holy 
place reluctantly, like one who is pained to leave a beloved 
Friend, not like one who seems to regret having given cveii 
those few moments to God. 

O my son, fear the Lord, and the King (Trov. 24 : 21), 



420 — 



and reverence liim. Behold, how terrible is this place ! it 
is no other but the house of God, and the gate of heaven 
(Gen 28 . 17) ; and the ]jlace, whereon thou standest, is 
holy ground. (Exod. 3 : 5.) 



114. 

A LIFE OF DISCIPLINE. 

" Z<?/ all things he ao/ie decently, and according to order.'' 
(i. Cor. 14 : 40.) 

Do you know tne picture which the holy Scriptures draw 
of the horrible abode of the damned ? A land of misery 
and darkness, where the shadow of d-eath, and no order, but 
everlasting horror dwelleth. (Job 10 : 22.) 

A gloomy picture, yet a sad truth ; — a life without sys- 
tem and order — a life of absolute freedom, and of mere ca- 
price, is very often an idle, and consequently, a useless, bad 
life, deserving only of hell. It is, in many respects, a sin- 
ful life, because it is a life that is accessible to the passions, 
and therefore, leading to damnation ; at all events, it is an 
un-Christianlife, totally unlike the holy, well-ordered life of 
the elect in heaven, and which we should strive to imitate 
upon earth. 

God is supreme order, perfect harmony. In everything 
that he does, order and discipline reign ; all proceeds sys- 
teniatically, and in regular gradation. Reaching from en^ 



to end mightily, and ordering all things sweetly. (Wisd. 
8: I.) 

Young man, endeavor to be an image of the Most High ; 
live with order, and in order ; do all things decently, and ac- 
cording to order, (i. Cor. 14 . 40.) 

He who lives with order, lives for God. 

Yes, he lives for God ; and living thus, he sin^ less, be- 
cause he discharges more faithfully the duties of his calling 
— because he saves more time to attend to the affair of his sal- 
vation. 

He lives for God, because he imitates him, the God of 
order, more closely. 

He lives for God, because he lives in a manner more 
pleasing to God. 

He lives for God, because he acquires greater merits for 
himself. A life of order demands many sacrifices, — is 
marked by much mortification and self-denial. 

Order, however, ought never degenerate into inflexibility ; 
for if it should, it loses its peculiar charm — that unrestrained 
freedom of action, which leaves to life its fulness and fresh- 
ness. 

He who, in early life, does not accustom himself to or- 
der, cannot do so later, without great labor. The man of 
order is usually the man of deeds. He does much, be- 
cause he works wisely ; lie accomplishes good results, be- 
cause he works with conscientiousness, and under sacrifi- 
ces. 

While a young man is at school or college, he is much 
helped in many ways, by the regulations and general or- 
der which prevail therein. He has but to remain faithful 
to the rules, and, apart from the free time which falls to all 
students, the greater part of the day is arranged for him. 

When he becomes his own master, and can dispose of 
his entire day, he should arrange and settle the duties of 



' — 422 — - 



its consecutive hours ; and the plan being once made, he 
should adhere to it, and strictly observe it, under penalty of 
self-inflicted punishment. 

As to the occupations themselves, they must be carefully 
regulated. First, the necessary ; then, the useful ; and 
lastly, the agreeable. Duty before pleasure. 

Your daily life is like a picture. Not only must its sub- 
jects be properly arranged, a frame must also be provided, 
which shall unite all, yet give them a suitable relief. This 
frame is the order of the day. It imparts unity and sym- 
metry to the whole day's work. 

You find it irksome to move always within a certain 
self-appointed groove. You think so, because you have 
never yet made an earnest effort to live a life of order. 

If you had once accustomed yourself to such a life, it 
would become sweet to you, it would become a necessity 
to you. 

A life of discipline is sweet, because time passes more 
rapidly to those who live it, and there is no room for ennui. 

It is sweet, because it bears in itself the consciousness of 
sacrifice and self-control. 

It is sweet, because in it, and through it, fruits ripen 
which are worthy of heaven. 

It is necessary, because one is only happy, when, and in 
so far, as one can lead a life of order ; and in the various new 
relations into which one enters, order is the first thing that 
must be observed. 

O, that order may become a necessity to you ! 



— 423 — 



115. 

GOOD THOUGHTS. 

^''Let the thougJii of God be in thy mind, and all thy dis- 
course on the coinmandmeiits of the Highest'"' 
(Ecclus. 9 : 23.) 

It is the privilege of very young children and fools to be 
thoughtless. 

There are certain labors which claim the service of tlie 
mind as well as of the body. There are others which are 
simply manual, physical, and which do not call for any 
close attention on the part of tlie intellect. 

Is it proper for me in occupation of the latter sort to 
exercise no control over my thoughts ? 

No, indeed, that would be loss of time, that would be an 
injury to the soul. 

Thought is too precious a gift of God, for me not to make 
the best possible use of it. 

Thought is a too prolific source of true wisdom and heav- 
enly merit, for me to allow a large portion of my time to 
pass without it. 

Of what does the sinner think ? His thouglits are bent 
upon impiety, upon injuring his neighbor ; he broods on re- 
venge, dissimulation, deeds of violence, arrogance, and re- 
bellion ; he allows his thou<:,hts to dwell upon abominable 
things, on sensual enjoyments, and the trangression of God's 
wise and holy laws. 



— 4^4 — 



Of what does the worldling think ? Of vanity, human 
praise ; of trifles and pastimes, of hollow and absurd things, 
of profit and honor, of pleasure and amusement without 
end, of things which do not concern him, of matters which 
by no means promote his true welfare. 

Of what does the good man think ? Of God and divine 
things, of the duties of his calling, of how he can discharge 
them more and more faithfully, and unite his soul more and 
more intimately with God. He thinks of ways and means 
of avoiding sin ; of good works, and good examples of vir- 
tues, in the practice of wliich he desires to become perfect ; 
of the frailty and short duration of all temporal things ; of 
the future life, towards wluch he is journeying with rapid 
strides ; of his heavenly home ; of his dear Saviour, to whom 
he owes so much, and with whom he hopes, one day, to 
dwell forever. 

It is true that the imagination and memory exercise a 
powerful influence over our thoughts, and oftentimes carry 
ihem off against our very will ; but, after all, thinking is our 
own affair ; and if we be really masters in our own house, 
we will so manage that our thoughts shall not, knowingly, 
extend to subjects other than those with which we wish 
them to be occupied. 

If this were not the case — if thoughts were not voluntary 
things, no account of them could be demanded of us. 
And yet : I will visit your ways upon you, and I will re- 
pay you your desires, says the Lord. (Osee 4 : 9.) 

It depends, therefore, entirely upon yourself to give your 
thoughts a bad, a worldly, or a good, yea, a heavenly di- 
rection. 

To consent to evil thoughts is to think for hell. Perverse 
thoughts separate from God. (Wisd. i: 3.) Evil thoughts 
are an abomination to the Lord. (Prov. 15 : 26.) The 
Lord hateth a heart that deviseth wicked plots. (Prov. 6 : 



i8.) Behold, I will bring evil upon this people, the fruits 
of iheir own thoughts. (Jer. 6 : 19.) 

Vain thoughts are lost thoughts. They are unprofitable 
thoughts : wasting and destruction are in their ways. (Is. 
59 : 7.) He that wanteth understanding, thinketh vain 
things, and the foolish and erring man thinketh foolish things. 
(Ecclus. 16 : 23.) 

Good thoughts nourish the mind, give it salutary exer- 
cise, make it resemble God, whose thoughts are all-holy, 
replenish it with ^ood desires, powerfully stimulate the 
will, and produce blessed enterprises, and meritorious deeds. 
The care of the good is with the Most High. (Wisd. 5 : 16.) 

Occupy your mind, therefore, at those times in which no 
special work is required of it, w'th good, or, at least, harmless 
thoughts. 

Consider how you can arrange, or carry on, this or that 
affair so as to please God ; reflect how Jesus would have 
acted under similar circumstances. 

Look back upon what you have already done ; test it, 
and ascertain what should be amended, if the case should 
ever again recur. 

By the good use of creatures, even of inanimate things, often 
remind yourself of God's infinite perfections ; thank him, 
praise him, supplicate, and pray to him. You that are 
mindful of the Lord, hold not your peace. (Is. 62 : 6.) 

Open your heart to salutary truths — truths, which will 
ground you in the fear of God — truths, which will inspire 
you with holy love, and strengthen you in God's service. 

Offer to certain events connecting points in your heart. 
View everything in the light of faith. Draw spiritual ad- 
vantage from everything. Attach to everything conse- 
fiuences unto salvation. 

Make some great thought your own, some i)rc)found max- 
im to which you may often revert, upon which you may 



426 — 



ground your actions^ and by which you may be strongly 
and continually influenced ; for instance : What will this 
profit me for eternity ? or : I am born for greater things. 

If a good thought arise spontaneously within you, drive it 
not away. It is a good gift, from above, coming down from tlie 
Fatlier of lights. (Jamesiiiy.) Let not the part of a good 
gift overpass thee. (Ecclus. 14 : 14.) It is a blessed germ, 
wliich, nurtured by you, may grow up into a stately plant, a 
fruitful tree. Hold fast to this good thought ; let it pene- 
trate your mind ; employ it ; make good use of it. It might 
easily be, that your eternal salvation depends upon one good 
thought. Was it not so witli many of the Saints? 

Let your reading of good books, and your intercourse 
with good people, be the occasion of good thoughts to 
you. 

Put a bridle on your inconstancy ; it not only blights 
the blossom of many a good thought, but will not suffer those 
that remain to come to perfection. Keep away from you 
foolish, giddy, people — small-minded, frivolous people, who 
will infallibly draw you into the vortex of their own mean- 
ingless existence. Avoid those men whose miserable shal- 
lowness only too often is a glaring contradiction to the role 
they assume, and to that grandiloquence with which they 
talk and boast of rank, wealth, and culture, as if everything 
lay in these. 

Do not excuse yourself on the ground of youth. It may 
be difficult to awaken good thoughts, to fill your mind with 
them, to hold fast to them — but it is by no means impos- 
sible. 

At all events, it is as important for you, as it is for older 
persons, to tliink of good things. Tliereby, you prevent 
fierce interior struggles ; for if your mind is usefully em- 
ployed, it is preserved from youthful excesses. You accus- 
tom yourself to prudence. And since business, as yet, does 



— 427 — 



not claim your attention overmuch, do not wait to form 
the habit of good thoughts until later years, when grave 
responsibilities, and cares of every description, may press 
very heavily upon you. Now, you have the merit of free- 
will, by drawing within the circle of your actions that which 
lies far from your youth. 

Begin, then, to pay attention to your thoughts. Fill up 
the spiritual void ; accustom yourself to recollection, re- 
flection, calmness, and steadiness. How happy you will be 
when arrived at maturer years, if good and pious thoughts 
have become natural and familiar to you ! 

Yes, let the thought of God be in thy mind, and all thy 
intercourse on the commandments of the Most High. 
(Ecclus. 9 : 23.) 

Just as, from within, out of the heart of men, proceed evil 
thoughts, adulteries, fornications, murders, thefts, covetous- 
ness, wickedness, deceit, lasciviousness, an evil eye, blas- 
phemy, pride, foolishness (Mark 7:21, 22), — so are good 
thoughts the source of glorious virtues, good works, and 
praiseworthy deeds. 

In all thy ways, think on the Lord, and he will direct thy 
youthful steps. (Prov. 3 : 6.) 



— — 



116. 

SPIRITUAL READING. 

*' The ear that heareth the reproofs of life, shall abide in the 
midst of the wise^ (Prov. 15 : 31.) 

You read, and love to read, young man. Your desire for 
knowledge is praiseworthy. 

Your reading, however, should not be for mere amuse- 
ment, nor for the cultivation of the understanding alone. 
Read, also, books by which the heart and the soul may be 
benefited, and piety increased ; by which you may be 
spurred on in the practice of virtue, and strengthened in 
your faith ; in a word, books that contain lessons and ad- 
monitions for eternal life. 

Does it tire you to read a pious book } 

But you are not to read it the whole day, nor even for 
an hour, continuously. Set apart a short time only to be 
daily devoted to this blessed occupation, and keep it 
faithfully. Read as you ought to read — and you shall in- 
fallibly derive a benefit from this exercise, such as you have 
never anticipated. 

Spiritual books are those that have exclusively, or, at 
least, in a great measure, the salvation of the soul for their 
object. 

They teach us our relation to God and our neighbor ; 
they treat of the malice of sin, of the beauty of virtue in 
general, and of certain particular virtues, 



— 429 — 



They aid the purification of the soul, by pointing out to 
us our ordinary failings and faults ; they call our attention 
to the duties of our state of life, and thorouglily explain 
them 

They lay open to us the snares of Satan ; they show us 
how we can escape them ; they are holy armories, in which 
are stored many spiritual weapons to be used against the 
enemies of our souls. 

They serve us as guiding stars upon the way of salvation, 
warning us against abysses, protecting us from devious 
ways. 

They hold up before us glorious examples and saintly 
models. 

They arouse the slumbering conscience with the trum- 
pet-sound of divine threats ; they soften the obdurate, 
encourage the timid, instruct the erring, stimulate the 
slothful, and guard the zealous heart. 

They turn us away from earthly affairs, by disgusting us 
with them, awakening a desire for something better, a hun- 
ger and thirst after justice, a longing for heaven and heav- 
enly things. 

They fill the heart with a holy love of God, by making 
known to us his glorious attributes, his sublime perfection ; 
or by bringing before us, in a more lively manner, the in- 
effable benefits with which his liberality continually over- 
whelms us. 

Good books make us better acquainted with the life and 
doctrines of our Redeemer ; tliey disclose to us his Sacred 
Heart, and open to us the immense treasures of his wis- 
dom and knowledge which are hidden tlierein. (Col. 2 : 3.) 

Behold the sweet and good effects of spiritual books . — 
books, which, resting on the fundamental principles of tlie 
Gospel, explain them more clearly, develop them more fully, 
and adapt them more practically, to individual states of 



life. Is it not natural that they should make the way of 
salvation safer and shorter ? 

But that you may derive fruit from your spiritual reading, 
accustom yourself to order therein, and proceed judiciously. 

Choose books which are more calculated to move the 
heart to piety, than to satisfy the understanding. 

Read not from mere curiosity, and only for the purpose 
of adding to your stock of knowledge. Say : My soul 
above all shall be benefited by this reading. Hence, I will 
enter upon it for and with God. 

Recollect yourself a moment before you begin : Thou 
from whom every dew-drop receives its fructifying blessing, 
help and bless me, earth without water. (Ps. 142 : 6.) En- 
lighten me, move my will, make me understand what I read, 
and practise what I have read ! 

Read with reverence : think it is God that speaks to 
you. Yes, speak, Lord, thy servant heareth. (i. Kings 
3 : 

Read with attention, without haste, and not superficially ; 
otherwise, nothing will remain, and the stream will lose it- 
self with the same impetuosity with which it began to flow. 
Try to enter into the meaning of what you read. Apply it 
to yourself. Reflect for a while on some important truth 
that strikes you. Draw some salutary resolutions for your 
daily life from what you have read. Read little at a time, 
but read that little thoroughly. 

Read with order — from beginning to end. Let your fa- 
vorite book be one ; take it up again and again, even if you 
have read it time and again. 

Read with perseverance ; at the stated time ; daily, or 
several times a week, or, at least on Sundays and holy-days, 
on confession and Communion days. 

He that is of God, heareth the words of God (John 8 : 
47) : and the reason why a spiritual book disgusts and fa- 



tigues many, is because they are not of God they loathe 
the things of God. 

Though the reading of solid or sacred subjects may not 
be very easy or agreeable to a light turn of mind^ yet spir- 
itual reading, regularly, and properly made^ and with an 
earnest solicitude for one's salvation, is of decided bene- 
fit to a young man. 

Through the perusal of such books, assisted by serious 
reflection, he acquires a maturity of spirit, a ripeness of 
thought and manner, such as worldly knowledge alone can 
never give : for the ear that heareth the reproofs of life, 
shall abide in the midst of wise men. (Prov. 15 : 31.) 
Through thy commandments, thou hast made me wiser than 
my enemies. I have understood more than all my teachers, 
because thy testimonies are my meditation. I have had 
understanding above ancients, because I have sought thy 
commandments. (Ps. 118 : 98-100.) 

And what a powerful wall will not these lessons from 
aoove, this intercourse with a higher and better world, op- 
pose to the false maxims of a wicked world, and to the 
almost resistless flood of bad example ! 

Yes, take and read ; take and read again and again. May 
God bless your taking and reading as he once blessed tliat 
of St. Augustine. Now, as then, the word of Crod is as a 
two-edged sword (Hcbr. 4 : 12), effectual, piercing, pene- 
trating. May it sweetly wound you unto salvation ! 



117. 



MEDITATION. 

Blessed is the man that shall continue in wisdom and that 
shall meditate in his justice^ and in his mind shall think of 
the all-seeing eye of God'' (Ecclus, 14 : 22.) 

There is a form of prayer which^although understood and 
practised only by a few, surpasses all others in value and 
utility, and hence, has been diligently made use of by the 
Saints, and pious spiritual persons. 

To meditate, means to fix the eye of the mind upon a cer- 
tain object, to examine it closely in all its lights, and to ap- 
ply the conclusions we draw therefrom to our own special 
needs. 

Vocal prayer maKes use of certain words and forms cor- 
responding to individual devotion ; but meditation is the 
prayer of the mind, which sometimes breaks forth into words, 
like a flame from a smothered fire, and betrays the interior 
glow. 

We have will, memory, and understanding; to set these 
faculties of our soul into activity, and to employ them upon 
some divine truth, or mystery of our holy religion, in order, 
thereby, to promote one's own amendment, is to meditate, to 
pray interiorly. 

We are bound to regulate our lives according to the truths 
of our faith ; but how can we do so, if we be not penetrated 
wiih these truths ? if we be lacking in that lively conviction 



433 - 



which proceeds to action ? if the will be not joined with the 
understanding ? 

A truth which does not touch us intimately, and with 
which we are not thoroughly penetrated, is a dead truth as 
far as we are concerned. The most beautiful landscape 
will afford no pleasure to the eye, if it be obscured by twi- 
light, or brooded over by a heavy fog or mist. 

When there is question of a spiritual life, of a higher per- 
fection, we may assert with absolute certainty, that without 
reflection, without meditation, a solid, interior life is not 
possible. 

Hovv can the heart separate itself from earthly dross, un- 
less, by means of meditation, it becomes more and more con- 
scious of the vanity of worldly things, of the value of heav- 
only treasures ? 

How can man grow in tlie love of God, unless this Su- 
preme Being be presented to him through meditation upon 
his perfections, uoon the multitude and loveliness of his at- 
tributes ? 

Tn what other way, except by meditation, are the life of 
Christ and his exalted virtues brought to, and impressed 
upon, our understanding ? 

True, sermons and spiritual reading are very well calcu- 
lated to penetrate us wiih salutary truths ; but is not that 
upon wliich we ourselves have reflected, which we have 
graphically represented to our own minds, much more last- 
ing, much more easily reduced to practice ? Moreover, ser 
mons and reading must be aided and supported by reflection ; 
without it, tlicy will be entirely deficient of permanent 
benefit to our souls. 

Why, then, is it that so few Christians meditate ? They 
will tell you they have no lime for it. Possibly, with some, 
this reason may be true. But, look at the countless mulli- 
tude who find time for every other occupation, for all im- 



— 434 — 



aginable amusements ! Why is there no time to be found 
for this holy exercise ? 

They do not understand how to meditate. Can not tlie 
method of meditating be learned like everything else 
Does not the worldling daily meditate after his own fash- 
ion ? See, how he reflects upon worldly concerns, how to 
successfully begin this or that affair, how to avoid this or 
that danger. He reflects on some money-question, some 
work of art, some scientific point. The sinner even deliber- 
ates on a crime which he is about to commit, weighing the 
undertaking from every point of view. — Really, meditation 
is not such a stranger to us as you would have us believe ! 
What is it but reflecting, deliberating, pondering, consider- 
ing, arranging, matters in advance ? — all, however, for the 
soul. 

Why are there so few young men who meditate ? 

It is too hard for them sufificiently to recollect themselves. 
Yes, meditation should put a stop to fickleness, to volatility. 
Meditation, as already remarked, is reflection on divine 
things ; and such a reflection chains down the unsteady mind, 
inclines it to seriousness, fills it with important, heavenly, 
and eternal subjects. 

Meditation is arduous ; the faculties of the soul are 
thereby to be exercised — some exertion is necessary. But 
why not be willing to do something for one's poor soul ? 

Meditation is tedious. O sad word ! They have said to 
God ; Depart from us, we desire not the knowledge of thy 
ways. (Job 21 : 14.) Is it, then, tedious to search for truth, 
to converse and commune with God, to feast on beauty, to 
penetrate into divine perfections I 

I do not like to be alone with God and myself ! This, 
undoubtedly, is the truest reason. WHiy do you not love to 
be alone with yourself ? Because I would then see what I 
am, Why do you not love to be alone with God ? I would 



— 435 - 



then see what I ought be. Hear, O foolish people, and 
without understanding : who have eyes, and see not, and 
ears, and hear not. (Jer. 5 : 21.) Wherefore, hast thou 
eyes? They love darkness, rather than the light. (John 
3 : 19-) 

Granted, O young man, that you would attempt to exer- 
cise yourself in this useful kind of prayer, — how are you to 
go about it ? 

First, appoint for yourself a certain time of the day (the 
morning is the best time for it), and give to God a half, or, 
at least, a quarter, of an hour, even if you have to steal it 
from your sleep. 

Prepare tlie points of your meditation the evening before, 
or immediately before you begin to meditate, — that is, de- 
termine the matter of the meditation, making use of some 
authorized book, divide it into points, and fix upon the fruit 
which you desire to draw from it. 

When the appointed time has come, laymg aside every 
other occupation, go into your room, or some quiet church, 
recollect yourself, placing yourself, by an act of faith, in the 
presence of God ; then, adore him, entreat him to en- 
lighten your understanding, and to move your wiU. 

Pursue your reflections upon your chosen subject, whether 
it be a truth of faith, a mystery, or a doctrine. 

First, exercise your memory. Follow the subject through 
all its bearings and directions ; bring forth whatever is cal- 
culated to throw more light upon it, or that may, in any 
way, refer to it. 

Next comes the work of the understanding, wliich is to 
penetrate deeper into the subject. Motives are weighed, 
applications made, conclusions drawn, the past, present, 
and future, considered. 

To all these tlie will associates itself, ever and anon prais- 
ing, thanking, loving, respecting, detesting, making resohi- 



tions, and humbly asking for assistance, as it lays tliem all 
before the Lord. These resolutions must proceed from the 
subject of the meditation, and must correspond to one's par- 
ticular necessities ; they must be practical, and, above all, 
not too general. All depends upon this. Though the med- 
itation aims in general at the reform of our whole future life, 
yet it chiefly tends to the regulating of our daily life, and 
rendering it pleasing to God — to tlie extirpation from our 
hearts of one vice after another and of planting therein the 
virtues in beautiful succession. Yes, it is especially the 
will that must be moved by meditation. 

When the appointed time is up, give your heart free scope, 
that it may entertain itself with God. Then, your resolu- 
tions will receive fresh impetus and consecration ; then, you 
will be inspired anew for the service of the Lord. 

Do you not think, young man, that such an exercise 
would benefit you ? 

Even if you can not meditate according to the rule and 
method, could you not take to hand some pious book full of 
good, practical thoughts, and read it slowly, a certain por- 
tion each day, passing and reflecting on what you have read, 
— giving vent, from time to time, to pious aspirations and 
ejaculations, and finally, from what you have read, draw a 
good resolution for the day ? 

0 Lord, how true thy words are ! — With desolation is 
the land made desolate, because there is none that con- 
sidereth in the heart. (Jer. 12 : 11.) 

Alas, this is the reason why my heart is so desolate ! J 
pass my time so frivolously, because I do not enter into 
myself, because 1 do not reflect. 

As yet, the fear of God has not taken root within me, be- 
cause I am almost a stranger ::o eternal truths. 

1 am not, as yet, enamored with virtue, because i have not 
yet become conscious of its sublimity, its worth, its re- 
ward ! 



My longing after heaven is yet so weak, because I do 
not know God ; because I have never rightly reflected on 
the glory of heaven ; because the future is a riddle to me 
— eternity, a mere presentiment. 

Young man, make the attempt. A quarter of an hour 
daily. Believe me, that if you give a quarter of an hour 
each day to meditating properly, you will not be lost, you 
will surely escape eternal damnation. O, make the trial, 
take the trouble ! Your soul, heaven, and eternity are at 
stake I 

Blessed is the man that shall continue in wisdom, and 
that shall meditate in his justice, and in his mind shall 
think of the all-seeing eye of God. He that considereth 
her ways in his heart, and hath understanding in her secrets, 
who goeth after her as one that traceth, and stayeth in her 
ways. (Ecclus. 14 : 22, 23.) 



118. 

DIFFERENT METHODS OF PRAYER. 

Be filled with the Holy Spirit^ singini:^, and making melody 
in your hearts to the Lord." (Ephes. 5 : 18, 19.) 

Besides purely mental, or purely vocal prayer, there are 
other sorts of prayer which may do ^2;ood service to those 
who have, as yet, no facility in meditating. Yea, they 
may be of benefit even to more advanced souls, when bod- 
ily or s])iritual falig;ue render meditation difficult, or when 
it seems judicious to make a change. 



— 438 — 



For instance, there is the Lord's Prayer. Have you 
never tried to say it slowly, pausing for a while at every 
word that conveys a complete sense ? 

Does not the bee tarry upon every blossom and flower 
as long as it finds any honey therein ? 

So should you gather spiritual honey from the efficacious 
words of this or that prayer, dwelling, from day to day, 
upon the several petitions. 

In like manner, one may make aspirations ; or, he may 
recite slowly and understandingly an act of faith, a peni- 
tential psalm, or the like. 

At other times, it may be beneficial to go over, prayer- 
fully, the ten commandments of God, and the six precepts 
of the Church. First, examine the sense of each command- 
ment, what it forbids, what it commands ; then, ask your- 
self : What was God's purpose in commanding or pro- 
hibiting this or that ? What fruits shall I derive from the 
observance of this commandment ? What earthly gain is 
attached to it ? What heavenly reward ? How have I 
hitherto acquitted myself of this duty? What is to be 
amended ? Wherein must I make an immediate change of 
action ? 

At another time, you may meditate on the different sins 
in their regular order, — the seven deadly sins, the four sins 
against the Holy Ghost, the nine ways of being accessory 
to another's sins. Wherein does the disorder of each of 
them consist ? What motives should induce me to avoid 
them ? What has been done hitherto ? How shall I act 
for the future ? 

It will be useful, sometimes, to make the five senses of 
your body and the faculties of your soul the subject of your 
reflection. Why has God given me this sense ? O, what a 
great gift is this ! Yet, how easily is it abused ! How have 
I hitherto used it ? What use shall I make of it for the fu- 



— 439 — 



ture ? How did our Lord, whilst upon earth, employ this 
or that faculty ? How well regulated was not its use with 
the Blessed Virgin, and the Saints ? O Lord, I will hence- 
forth be more careful ! Grant me thy grace, O God. . . I 
earnestly resolve. 

In like manner, we may go over the corporal ana spirit- 
ual works of mercy, or meditate upon various virtues, — the 
three theological virtues : faith, hope, charity, — the four 
cardinal virtues : prudence, justice, fortitude, and temper- 
ance, — various other moral virtues, especially those which 
are opposed to the seven capital sins. 

The so-called eight beatitudes afford a rich field for 
meditation. What does each one of them signify ? What vir- 
tue does it recommend ? What reward does it promise ? 
Have I hitherto practised it ? Why not ? What is to be 
done in future ? May I be indifferent to these great prom- 
ises of my Saviour ? 

You perceive now, how ingenious the Saints were to pro- 
cure for their souls plenty of spiritual nourishment ; what 
devices they resorted to ; how they studied their interior 
needs, and seized upon the proper means to satisfy them. 

O heavenly wisdom ! tliat teachest us how to gain the holy 
usury of prayer — that directest us how to make our inter- 
course with God a sort of school for life, a treasury for eter- 
nity 

For the young man it will be of special benefit frequently 
to reflect upon the destiny of youth, and again and again 
to recur to the axiom : What things a man shall sow, those 
also shall he reap. (Gal. 6 : 8.) 

Yes, youth is the seed-time of manhood, of old age, yea, 
and of the endless eternity 

He who soweth sparingly, shall also reap sparingly. (2. 
Cor. 9:6.) 

He that sowetli in his flesh, of the flesh also shall reap 



— 440 — 



corruption : but he that soweth in the spirit, of the spirit 
shall reap life everlasting. (Gal. 6 : 8.) 

My son, sow not evils in the furrows of injustice : and 
thou shalt not reap them sevenfold. (Eccles. 7:3) 

One thing is certain, at all events : he who exercises him- 
self in the above, and similar, modes of prayer, will, at least, 
succeed in performing his usual vocal prayer (which must 
not degenerate into a mere lip-service), with more recol- 
lection, greater relish, and more abundant spiritual fruit. 

O Lord, teach us to pray. (Luke 11 : i.) Thou wilt 
that we should pray always, and not faint. (Luke 18 : i.) 
Monotony tires us poor, weak, miserable mortals ; come 
thou to our help, and teach us variety in one, and one in 
variety. 

May the Holy Ghost replenish us, so that we speak to 
ourselves in psalms and hymns and spiritual canticles, sing- 
ing, and making melody in our hearts to the Lord, giving 
thanks always for all things, in the name of our Lord Jesus 
Christ, to God and the Father. (Ephes. 5 : 18-20."^ 



119. 

THE EVENING. 

" If thou sleeps thou shalt not fear ; thou shall rest, and thy 
sleep shall be sweets (Prov. 3 : 24.) 

Stay with us, because it is towards evening, and the day 
is now far spent. (Luke 24 ; 29.) 

In prospective helplessness, man naturally looks around 
for protectors. And what condition could be more helpless 
than that of a sleeper ? 



— — 



It is, therefore, only right for us to pray before we retire 
to rest — to recommend ourselves to the Lord, upon whose 
loving Heart we rest as securely, as under his protection 
we perform our daily work. 

Foolish young man, how dare you go to sleep without 
prayer ? How dare you conclude your day with an omis- 
sion, worthy of a stolid brute ? What, if you should die this 
night, and awaken in eternity ? 

Has your day been spent so profitably and sinlessly that 
you have no reason to ask God's pardon, to appease that 
mighty Judge, into whose hands you may possibly fall be- 
fore morning ? 

Ah ! I implore of you, say your night-prayers conscien- 
tiously. 

When the appointed hour for rest has come — for it be- 
hooves you to be systematic in this as well as in other things 
— withdraw, recollect yourself, and kneel down. It is proper 
not to refuse to God this tribute of outward homage. He 
who waits'topray until he is stretched upon his bed, will too 
often, and too easily, fall asleep before he has finished his 
prayer. 

Thank God for the benefits of your whole life, and espe- 
cially for those of the past day. 

Then, examine yourself upon the faults which you have 
committed during that time ; repent of them and of all the 
sins of your past life, in the presence of God, and promise 
amendment. 

"finally, recommend yourself and all that are near and 
dear to you, to the protection of the Most High, asking tlie 
loving protection of the Blessed Virgin, of St. Joseph, of tlie 
holy Angels, and of all the Saints of God, Remember the 
poor souls in Purgatory, and pray for all who may die dur- 
ing the coming night. Then, prepare to go to bed 

Whilst undressing with all possible modesty, do not suf- 



— 442 — 



fer your mind to stray to worldly or sinful thoughts. Rath- 
er dwell upon good and holy subjects, reciting vocal 
prayers, until you dispose yourself in bed,— which it would 
be well to do as if it were your coffin. 

With your hands folded upon your breast, the sign of the 
cross upon your forehead, the sweet and holy nanaes of Jesus, 
Mary and Joseph upon your lips, make ready for repose. 

If you fall asleep in this way, you have no cause for fear. 
Thou shall rest, and thy sleep shall be sweet. (Prov. 3: 24.) 
Divine Providence will watch over your bed, as the mother 
over the cradle of her infant. Since its inventive love be- 
stowed sleep on man, it will see to it, that all its holy pur- 
poses are f ulfilled in your regard. 

A carefully-made examination of conscience every 
evening for, at least, five or ten minutes, is of the utmost 
importance. It not only reconciles us to God, in case we 
have, in any manner, offended him during the day, but it 
supplies, so to say, for sacramental confession, and is a pow- 
erful means of promoting our spiritual progress. Hence, 
the Saints and spiritual writers have laid such great stress 
upon it. 

Without a true knowledge of ourselves, there is no amend- 
ment, no progress : and without examination, there is no 
self-knowledge. 

This useful self-knowledge does not consist in a certain 
general and very indefinite consciousness of our grosser 
faults and more perverse inclinations (which none, save 
one totally blind, could fail to notice). It consists in a more 
thorough knowledge which shows us the hidden workings of 
the passions ; their uprising on this or that occasion ; their 
feauses, motives, gradations, and ramifications. 

Such a knowledge can evidently be acquired only by re- 
peated and exhaustive search into one's conscience—by a 
flose and persistent scrutiny of one's heart. 



— 443 — 



Proceed, then, in this niianner: After a short invocation of 
the Holy Ghost, go back in spirit to the time of your last 
examination of conscience. Review the hours of the day ; 
call to mind all your thoughts, words, actions, omissions, 
and commissions. — Here, aLis I I have failed grievously ; 
there, I have hardly escaped venial sin ; here, again, I was 
not prompt enough in rejecting the temptation ; there, I 
could, and should, have done better j in that case, my in- 
tention was not pure ; that good work could have been 
done in a better manner ; that other one remains undone 
through my own fault ; excellent opportunities have been 
neglected, good inspirations, unheeded ; here, my predomi- 
nant passion prevailed and gained the upper hand ; there, 
again, I broke my good resolutions. 

O God, my Lord, how weak, frail, sinful, and miserable I 
am ! Not a single day without faults ! Pity my wretched- 
ness ! I beg pardon. I resolve no more to do thus and 
so, especially on this or that occasion. God of goodness ! 
help me with thy grace ! 

There is, also, a particular examination of conscience, 
whose object is to amend one special fault. Thus, one by 
one, the various faults which disfigure the soul, may be 
blotted out, — such as impatience, uncharitableness, want 
of delicacy, indiscretion, too great freedom of the senses, 
garrulity, curiosity, ambition, vanity, sloth. 

Go, make the attempt, young man You desire to be- 
come good, to become better and better. Examine your 
youthful conscience diligently every evening, at least ; and 
root out of it the ever-germinating roots o'^ "^vil which you 
there discover. 

May this self-examination, in union with the above pray- 
ers of thanksgiving and supplication, form for you a kind 
of regular evening service, whose acceptability to God, and 
profit to yourself, will be comprehended by you only in etcr- 



— 444 — 



nity, where you will learn how many sins you have thereby 
prevented, and what merits you have thereby acquired. 



120. 

LIFE WITH THE CHURCH. 

Let thy mother be joyful ; and let her rejoice that bore th ee.'* 
(Prov. 23 : 25.) 

The position of a child of this world towards holy 
Mother-Church, is very different from that of a true and 
fervent Christian. 

The former has no interest whatever in the Church ; 
her sufferings do not affect him, her joys are a matter of 
indifference to him ; of her means of grace he either 
makes no use at all, or, at best, only sparingly, tepidly, or 
merely from human motives. He smiles at her holy cere- 
monies, leaving them to others for their edification ; he 
does not observe her precepts and regulations, disregards 
her threats ; he sets no store by her blessings ; and her 
holy times and seasons are to him as if they were not. 

The good Christian loves his Church ; her benefits are 
ever vividly before his eyes. He is attached to her with 
fervor and fidelity ; he considers it an honor to belong to 
her ; he defends her against calumnies ; he heeds her 
commands, anticipates her wishes ; he rejoices in her joy, 
and shares in her sorrows. He lives in, and with, her : he 
is penetrated with, and governed by, her spirit in all his 
actions. 



==- 445 

Young man, what is your position in regard to the 
Church ? 

Is she a stranger to you Far from it ' she is your 
mother. 

Ts she indifferent to you Rather, she is your benefac- 
tress. 

V/ill you not love and sympathize with her ? It is writ- 
ten : Let thy mother be joyful, and let her rejoice that 
bore thee. 

O, always remain a faithful, loving son of holy Church — 
not only by believing all that she teaches, by observing 
what she prescribes, but, also, by making her spirit yours, 
by living in her life, by keeping, both inwardly and out- 
wardly, those memorial times and seasons in which she 
celebrates the love and power of our God. 

Each of the principal festivals of the ecclesiastical year 
is preceded by a corresponding time of preparation. The 
season of Advent introduces the most holy feast of Christ- 
mas, the forty day's fast, the glorious and joyful Easter ; and 
the ten days following the Ascension, the feast of Pentecost. 

Then, the Church keeps also so-called Vigils, or eves of 
certain festivals, on which, (without mentioning the spirit of 
penance, which she then endeavors to enkindle for the spe- 
cial purification of our hearts,) she seeks to awaken a holy dis- 
position corresponding to the succeeding feast. If we fall, 
as it were, unprepared upon these festivals, — if we take no 
thought of them, till they have come upon us, — there is rea- 
son to fear that they will neither find us in the proper dispo- 
sition of mind, nor be able, in the short space of their dura- 
tion, to impress upon us the great mysteries of Redemption, 
which they have for their object. 

The good child of the Church rejoices over all these 
blessed regulations ; he understands the purposes of his 
wise mother. Religion must be practical * for it consists 



in something more than a scanty participation in individ- 
ual, qiiickl5"-passing festivals. 

We must represent to ourselves the Church as a heaven- 
ordained institution, which delivers to us not only the sa- 
cred deposit of faith, but also the true method of divine wor- 
ship, as it is most pleasing to God, and most profitable to 
man. 

How beautiful, and above all, how useful, it would be, if, 
annually, the greatest work of divine love, the Redemption, 
Avould pass before our eyes in a series of powerful and rich- 
ly-colored pictures ; or, rather, if all its divine acts would 
be presented to us as so many living dramas. 

The time of Advent, the time of longing and expectation 
for the world's Redeemer, would move us to prepare his 
coming, — to level the hills oi' pride in our hearts, and to 
fill up the spiritual valleys. (Luke 3 : 5.) 

The longing grows more ardent, the expectation in- 
creases : Drop down dew, ye heavens, from above, and let 
the clouds rain the just. (Is. 45 : 8.) This sentiment be- 
comes more intense, and, so to say, impetuous, uncontrol- 
able. 

At last, he is here, the long and ardently Desired ! Em- 
manuel has come ; the lovely Child is born, upon whose 
sboulders the government rests. (Is. 9 : 6.) Peace has 
descended upon earth to men of good-will. (Luke 2 : 14.) 
Every where, resound the words : Glory to God in the high- 
est ! All hearts beat joyfully, and all hasten to the crib to 
adore, to love, to thank, and to pray. The mysteries of 
the childhood of Jesus come in regular succession after the 
festival of Christmas. 

The season of Lent draws near. The altars are stripped 
of their ornaments ; the hymns of joy are changed into lam- 
entations. The exhortation to penance becomes more fre- 
quent and forcible. 



— 447 — 



The bitter Passion of Jesus presents itself to the Chris- 
tian soul, in the most touching and affecting pictures. We 
accompany in spirit the divine Sufferer from the hall of 
the Last Supper, to Gethsemane, to Golgotha, and the sep- 
ulchre ; tlie pains and humiliations of tlie Redeemer be- 
come our own ; for each of us can truthfully say ; He loved 
me, and delivered himself for me. (GaL 2 : 20.) 

To the sympathizing Christian, Passion-week is a special 
season of profound earnestness and silent retreat, of strict 
recollection and compassionate repentance. 

But soon, he rejoices with the Risen Saviour and the 
Church, on the great festival of the Resurrection. His Alle- 
luias mingle with those of all Christendom, and he joins in 
them the more gladly, the more effectually he has imitated 
his risen Lord by a true spiritual resurrection. 

The sacred joy of Easter-time continues until, by the 
Ascension of the Lord, we are reminded that we have be- 
come orphans. At the same time, however, the Comfort- 
er is promised ; and we prepare for his reception by the 
holy Novena of Pentecost — those nine days of retreat and 
prayer, instituted by the Lord himself. 

And now, the things of God have come to pass. The 
Holy Ghost has descended upon the just ones. The most 
sublime mysteries are accessible to us, as far as it is pos- 
sible for mortals — the mystery of one God in three divine 
Persons, the mystery of the Real Presence of Jesus in the 
holy Sacrament of the Altar. 

The Church, guided by tlie Holy Ghost, fulfils hermission 
upon eartli, and shall continue to do so till the end of time. 
In like manner, the Pentecost cycle lasts to the end of the 
ecclesiastical year. The seed of God matures in individ- 
ual hearts, and everything marches on to perfection, under 
the powerful assistance of the Giver of all grace. 

But not only does our holy Mother gratefully reoiember 



^ 448 — 



the mysteries of the Redemption, being a Church militant, 
triumphant, and suffering ; she thinks, also, of the departed ; 
she dedicates to the blessed and ever-immaculate Virgin, 
memorial days, and celebrates the mysteries of her partici- 
pation in the work of Redemption ; she venerates holy men 
and women, devout youths and innocent children — the elect 
of God, and places them before our eyes for our imitation. 
From this host of Saints, the militant Christian chooses 
patterns for his imitation, intercessors whose protection he 
supplicates in a special manner. 

Alas ! poor child of the world, to whom of the entire life 
of the Church nothing remains but the calendar chronicling 
the return of customary holy-days, — the dead names of cer- 
tain festivals, which to him are, at best, but invitations to 
greater licentiousness, enjoyment, dress, and idle, foolish 
things. 

Catholic young man ! Show that you are above the 
every-day life of this world, and recognize a higher relation 
in the changes of the ecclesiastical year. Take part, exte- 
riorly, in that which so constantly interests and occupies 
your holy mother, the Church. Accustom yourself, while 
young, to prepare becomingly for these higher festivals. 

Do not forget this : Since you ardently wish to share, one 
day, in the glory of the Church triumphant, show yourself, 
here below, her warm friend and adherent, or rather, her 
faithful, loving son, whose life is so thoroughly cemented 
and bound up with hers, that he knows no joy other than 
that which she causes or sanctions, 



— 449 — 



121. 

THE SUNDAYS AND HOLY-DAYS. 

" W/iy does 07ie day excel anoiher ? By the knowledge of the 
Lord they were distwgiiished^' (Ecclus. 33 : 7, 8.) 

My son, you mistake very miich the purposes which I, 
the Lord your God, have had in the institution of holy- 
days. You turn them, too often, into mere days of recrea- 
tion, and appropriate them to yourself, although they are 
properly my days. 

Lord, is not thy commandment fulfilled by abstaining 
from servile work, and by hearing Mass, as the Church pre- 
scribes ? 

My son, why are you grudging towards me ? Have I 
not left to you six days, on which you may acquire the ne- 
cessaries and comforts of life, and pursue your earthly avo- 
cation, — on wliich I ask of you only the ordinary homage 
of prayer ? 

True, O Lord, but just because I have exerted myself so 
much on six days the seventh is so welcome to me for rest 
and recreation. 

My son, you are not forbidden rest and recreation ; and 
for this reason, these are called days of rest. I said once 
to my chosen people : Six days you shall do work : the 
seventh day shall be holy unto you, the sabbath and the 
rest of the Lord. (Exod. 35 : 2.) But, remember, there 
is a rest which refreshes body and soul, and a rest which 



benefits only the earthly man. Entangled in a thousand 
temporal affairs, oppressed with cares, incessantly pursued 
by many occupations, your soul sometimes needs rest ; it 
requires holy leisure to collect herself again, to set many 
things in order within you, and to revive your intercourse 
with the world to come. 

My son, recognise herein my wisdom and paternal love. 
I have appointed times which should lead you back into 
my arms — times which should be especially consecrated to 
the affair of salvation, the most important, in fact, the only 
important, business of life. 

Know, my son, that this is the cause, in a great measure, of 
the unspeakably vast amount of moral misery and deep de- 
pravity which prevail all over the world, because, on the one 
hand, labor is uninterrupted by the multitude even on 
these, my holy-days ; and on the other, because by the 
great majority, these days of rest are changed into days of 
licentiousness and sin. Yes, for this reason with desolation 
is all the land made desolate. (Jer. 12 : 11.) No bond 
unites man any longer with me, his Creator ; he sinks com- 
pletely down into the earthly. On week-days, work, and a 
thousand cares ; on Sundays, idle talk, pleasure, and 
worldly folly. The future life, — eternity and heaven, — 
where are they ? Alas ! it maybe said of the Church, her 
festival days were turned into mourning, her sabbaths into 
reproach, her honors were brought to nothing, (i. Mace. 
I : 41.) True, frivolous tongues say : Why doth one day 
excel another, and one light another, and one year another 
year, when all come of tlie sun ? (Ecclus. 33 : 7.) But 
know, ye short-siglited children of men : By the knowledge 
of the Lord they were distinguished, the sun being made, 
and keeping his commandment. And he ordered the sea- 
sons, and holy-days of them : and in them, they celebrated 
festivals at an hour Some of them God made high and 



— 451 — 



great days : and some of them he put in the number of 
ordinary days. (Ecclus. 33 : 8-1 1.) With much wisdom, 
God ordained it so, and diversified are the wavs of his 
wisdom ! 

0 Lord ! now, I recognise this truth. Heretofore, I did 
not sufficiently understand thy command. I was ungrate- 
ful, and appropriated to myself what I should, at least, 
have shared with thee. I was an enemy to my own dearest 
interest, in permitting so many precious days to pass unprof- 
itably, which could, and should, have been especially de- 
voted to the care of my soul. 

1 must acknowledge that the Church has often admon- 
ished me to devote these days to thee, O Lord . She has 
called and invited me, by the voice of her sweet-toned bells, 
to numerous devotional exercises ; she has given me count- 
less opportunities of hearing Mass, of attending sermons, 
and receiving the holy Sacraments. 

Thoughtless, indifferent wretch that I was ! Others re- 
freshed themselves thereat, and derived benefits for their 
souls ; whilst I permitted mine to starve, — all the while, 
pursuing hollow, fleeting pleasures, which, alas ! have only 
too often transformed thy holy-days into very unholy ones, 
even into days of vice and sin. 

Yes, O Lord, I have, in many ways, misunderstood thy 
all-wise purposes ! How often, have I suffered myself on 
those very days to be led away by frivolous companions to 
inordinate gambling, to wicked or dangerous associations, to 
extravagance, indecencies, debauchery ! How often had I 
not to repent on such days of the most frightful excesses, 
and of more and greater sins than I committed all the rest 
of the week ! 

And yet, for me, an idler, whose bread was certainly not 
earned in the sweat of the brow, all this merry-making and 
recreation were utterly unnecessary ! 



O Lord ! teach me to spend th}^ holy-days holily, ani- 
mated by thy Spirit and that of thy Church ! 

My son, your docility rejoices my heart, and makes me 
hope for better things in future. It will be well for you to 
close each week pioush^, and begin the ne^v week in a like 
spirit. 

Recollect yourself on Saturday evenings, and the vigils 
of great feasts, remembering that you stand on the thres- 
hold of my especial days. 

Be more solicitous to adorn your heart, than your body, 
for such days. 

Say your accustomed prayers more punctuall}' and more 
fervently on Sundays and holy-days. Hear Mass reverentl}', 
devoutly, and with great recollection of spirit. If not pre- 
vented by some serious cause, assist at the service in your 
own parish church. Althougli you comply with the precept 
of the Church by hearing a low Mass, it is no more than 
right or proper that you attend the High ]\Iass, and listen to 
the sermon. 

In the afternoon, go to Vespers and Benediction ; or 
otherwise, make a visit to the churcli, in order to devote a 
longer time to prayer. 

The holy-days are especially adapted for the reception of 
the Sacraments, since they afford you more leisure for prep- 
aration and thanksgiving. 

If you cannot hear a sermon on such days, do not permit 
them to pass without reading some spiritual book, or medi- 
tating on the truths of salvation. 

The rest you take on those days should not be an idle or 
dangerous one. Your recreations must be proper, decent 
and moderate. They must neither hinder you from giving 
to God what is God's, nor unfit you for your work of the 
ensuing week. 

Behold, my son, thus may you spend your Sundays and 



- 453 



holy-days so profitably, tnat they will become to you days of 
salvation. Blessed is the man that keepeth the sabbath 
from profaning it, that keepeth his hands from doing any 
evil. (Is. 56 : 2.) Those who keep my days, and do what 
is pleasing to me, and observe my covenant, to them will 
I give in my house, and within my walls, a name and a 
fame. I will give to them an everlasting name, that will 
never pass away, (Is. 56 : 4.) 



122. 

THE WORD OF GOD. 
"Zr<? that is of God, heareth the word of God.'' (John 8 : 47.) 

The flighty mind of youth would gladly forego all that 
demands attention, all that is calculated to cause reflection, 
or, much more, to awaken a serious disposition of mind. 

How many young men go voluntarily to hear a sermon : 

To hear the Word of God, to listen to a sermon ? — Bah ! 
it is fatiguing, intolerable, superfluous ! 

O foolish, frivolous talk ! Silence, young man, you 
know not what you say. 

Do you, perhaps, know your religion so well, that you no 
longer require instruction ? Would to God I 

And, O my friend, is nothing more than a mere knowl- 
edge necessary for salvation ? Action is conditional, and 
depends on the will ; but from knowing to willing there is 
a long step. The will needs to be moved, and it is moved, 
by the living Word of God. 



— 454 — 



Nowhere else is seif-sufficiency more injurious or more 
culpable, than in matters of salvation. 

Have you finished your religious education ? Is there 
nothing more in religion that is worth your knowing ? O 
fool I How do you say : I am wise, and the law of the 
Lord is wdth me? Indeed, the lying pen of the scribes hath 
wTought falsehood. The wise men are confounded, they 
are dismayed and taken ; for they have cast away the 
word of the Lord, and there is no wasdom in them. (Jer. 
8 : 8, 9.) 

By hearing the word of God, you are in union with the 
teaching and governing Church, as, by the participation in 
the divine service, you are united with the praying and 
meriting Church. Do not tear asunder this salutary and 
necessary bond through your own conceit or carelessness. 

By means of the spoken word of God, divine revelation 
is, in a certain sense, continued for us ; and there is no 
doubt that many graces are reserved for those who lend 
a docile ear to the voice of Christ's authorized preacher. 

Who know^s what God intends to say to you in this or 
that sermon, — whether he does not design, just here, to pave 
the way for your conversion, or to give a new impetus to 
your sluggish interior life ? Would you deprive his grace 
of the opportunity ? 

But, you say, there is no precept which binds me under 
sin to hear a sermon on Sundays and holy-days. 

Granted ; but there is a precept not to be culpably ignor- 
ant in matters of religion ; there is a precept to make use 
of the means of salvation, — and, amongst these, the hearing 
of the word of God holds a prominent place, it is, moreover, 
a commandment, not to give scandal, and not to separate 
one's self from the multitude of devout believers who hear 
the Church of Christ. 

But sermons are so tedious. Young man, it is sad to 



— 455 — 



hear you speak so ; and it would be still sadder if you spoke 
the truth. 

Alas ! you bear testimony against yourself : for without 
knowing it, you pronounce your own sentence of condem- 
nation. Listen to the Saviour's words : He that is of God, 
hearelh the word of God ; he, therefore, who does not hear 
the word of God, who avoids it, who does not love to hear 
it, to whom it is onerous, — is not of God. 

What does it mean, not to be of God ? To whom does he 
belong who is not of God ? 

Do you not see what terrible judgment you pronounce 
against yourself ? 

As wholesome, well-prepared food causes a feeling of dis- 
comfort only to those whose health is impaired, so, also, the 
word of God nauseates only those who are spiritually dis- 
eased. 

Again, you dishonor the word of God by flying from it. 

The idle conversations of men, their shallow jests and 
witticisms, their foolish babblings and senseless chatter, do 
not fatigue you, although indulged in every day ; yet the 
word of God is powerless to captivate your attention once 
a week for an hour, or even a half-hour . 

True, there may be certain occasions when a worldling 
might take exception to rude or illy-preached sermons, — 
but to cast odium upon the word of God in general, because 
of these isolated cases, is rash, imprudent, unjust. 

Bring with you to church only a little more faith, and a 
little less self-conceit, and all those pretexts will vanish. 

Have you an aversion to the word of God ? This can 
only be, because you are averse to the call of grace, because 
you do not desire to be disturbed in your sinful or slothful 
way of going. 

Change, then, your course of life, and include the ser- 
mon, or catechetical instruction, in your regular Sunday ex- 
ercises of devotion. 



— 456 — 



When you go to church to l^ear the word of God, take 
with you, above everything, a docile heart. When God 
condescends to make known to us his will, we should open 
our hearts and minds to his teachings. The Lord is nigh. 
^Phil. 4 : 5.) Up ! — advance to meet him. 

Accept what is said, in the spirit of faith, and as proceed- 
ing from God's own mouth ; apply it to yourself ; let it sink 
deeply into your heart ; draw inferences therefrom. Do 
not leave the house of God without some good resolution 
corresponding to the sermon. Do as the Mother of Jesus, 
of whom it is written : But ]\Iary kept all these words> 
pondering them in her heart. (Luke 2 : 19.) 

Three things are prejudicial to the word of God, and 
prevent its divine seed from fructifying in our hearts : 
Hardness, frivolity, worldliness. 

The seed of the word of God falls upon a rock. (Luke 
8: 18.) 

The seed of the word of God falls by tne wayside, and 
the fowls of the air devour it. (Luke 8 : 12.) 

The seed of the word of God falls among the thorns, 
and the thorns growing up with it, choke it. (Luke 8 : 14.) 

Remove these obstacles ; keep away these enemies ; and 
the word of God will produce fruit in your heart thirty, 
sixty, yea, a hundred fold. It never remains inactive or 
idle. 

It is a seed ; and if it bring not forth fruit unto salvation, 
it will produce at least, for you — a responsibility. 

It is a two-edged sword wielded by God himself ; it al- 
ways strikes ; it never returns to its scabbard, without 
having performed its purpose. If it do not wound unto 
salvation, it will wound unto damnation. 

O thou sword of the Lord, how long wilt thou not be 
quiet ? Go into thy scabbard, rest and be still. (Jer. 47 : 6.) 

No, rest not, go not back into thy scabbard, strike, wound, 



cut, spare me not, penetrate into my hard heart ; pierce it 
through ! O my God, be not thou silent to me, lest if thou 
be silent to me, I become like them that go down into the 
pit. (Ps. 27:9.) 



123. 

DEVOTION TO THE BLESSED MOTHER OF GOD. 
Be Jiold thy mother:' (John 10 : 27.) 

Behold thy Mother, young man ! 

Yes, Mary is, in a special manner, your Mother. 

Does she, perhaps, not know how much you are in need 
of her helj)? O, she knows the frailty of your ao;e, — she 
knows well, that great and manifold dangers menace you. 

Mary spent her early youth in tlie sliadow of tlie sanc- 
tuary. There she grew up, thriving more and more glo- 
riously — that wonderful Lily, whose fragrance drew the 
Son of God down into this valley of tears. 

Mary well knows how hostile this wicked world is to the 
lovely flower of chastity. Hence, she exerts all her power 
and influence to preserve this beautiful virtue in her young 
clients. 

Moreover, Mary knows the sublime significance of the 
time of youth. The furrows made in fresh soil, penetrate 
deeply. Spring-time decides the harvest. 

If Jesus is to rejoice in the mature man, the good must 
be prepared in the young man. Mary api)roaches closer to 



— 458 — 



the young man, the more the success of his future de- 
pends upon her present patronage. 

Mary loves young people with a particular love. The child 
Jesus, the boy Jesus, the young man Jesus, was for many 
years the sole object of her care and love. To transfer this 
love and care to other young people, constitutes the 
delight of her maternal heart. There, she is again in her 
element, as once at Bethlehem and Nazareth. She be- 
lieves it to be particularly pleasing to God, if now, from 
heaven's heights, she protects and guards the sacred ima- 
ges of him whom, once upon earth, she protected with her 
unceasing, motherly care. 

And do you know how powerful Mary is ? 

She is the Mother of God, full of grace, full of merits, the 
choice of heaven, elevated to the heights of Paradise. She is 
nearest to tlie throne of Jesus. She is omnipotence in 
prayer. Has it ever been heard that any petition of hers 
has been refused ? 

Young man, you seek an object to captivate your heart, 
and engross all your affections ? Mary is the mother of 
fair love, and of fear, and of knowledge, and of holy hope. 
(Ecclus. 24 : 24.) O thou most amiable Mother, whose 
immaculate heart fascinated and moved the three divine 
Persons of the Blessed Trinity to enter into the closest re- 
lations with thee ! 

Moreover, in Mary is all grace of the way and of the 
truth ; in her is all liopeof life and of virtue. (Ecclus. 24 : 
25.) Is there any virtue which does not suggest Mary ? 

She is the pure, inviolate, immaculate Virgin ; for you 
know that she was conceived without sin. 

She is the humble handmaid of the Lord ; remember 
tlie message of the Angel. 

She is the modest and retiring, tlie industrious and ac- 
tive Mother ; represent Nazaretli to your mind. 



\ 



— — 

She is the ever kind, mild, obliging Virgin ; remember 
her visit to her cousin Elizabeth. 

She is the sympathetic, magnanimous, and generous 
Queen, as is shown by the marriage-feast of Cana, in Gali- 
lee. 

She is the compassionate, self-sacrificing, patient Queen 
of martyrs. Queen of dolors ; behold her standing beneath 
the cross ! 

Young man, the virtues which God expects from you, 
are reflected in and stream forth from, this Mirror of Jus- 
tice. 

And as for true wisdom, Mary is the Seat of Wisdom. 

Yes, love Mary, venerate Mary ; have neither rest nor 
peace until you have acquired a true devotion to Mary. 

Do you profess to be a Catholic young man without know- 
ing Mary, without being filled with an enthusiasm for her, 
without bearing her on your lips, and in your heart ? 

It is one of the chief marks of a Catholic Christian to be 
familiar with the privileges of Mary, and to love her ar- 
dently. 

And if you ask how your veneration for Mary is to mani- 
fest itself exteriorly, I sny : 

Avoid carefully whatever grieves her, whatever dis- 
pleases her. Above all things, impurity is an abomination 
to her. 

Often reflect upon Mary's dignity and sublimity ; upon 
her grandeur, especially, as Mother of God ; upon her vir- 
tues and sanctity. Frequently bring before your mind 
those of lier virtues which most adorn young men, and 
endeavor to imitate them. 

Pray daily to her. Say some particular prnyer in her 
lionor, every day, at a certain time. Keep her f( stivals ; 
celebrate them in the spirit of the Church, and, if possible, 
go to Communion on them, 



— 4^0 — 



If an opportunity offers to be enrolled in one of her So- 
dalities or Confraternities, neglect not to embrace it, and 
punctually fulfil the obligations you thereby take upon 
yourself. 

In all your necessities, and especially, in your tempta- 
tions, have recourse to Mary, ask her protection, and look 
to her for help and assistance. 

Do not suffer the honor of Mary to be abused or insulted 
in your presence. If such should occur, the son must 
arise to protect the glory of his Mother, and ward off from 
her every attack of open or concealed adversaries. 

Remember, above all, that the chief thing is to persevere 
faithfully in whatever you have undertaken for Mary, be it 
ever so little. 

O friend, that you might experience in yourself what 
wonderful effects a well-grounded devotion to that good 
Mother is able to produce in youthful hearts ! Truly, in 
her is all hope of life and of virtue. (Ecclus. 24 : 25.) She 
is your mother in the truest and sweetest sense of the word ; 
be you her child, also, in the true and full sense of the 
word. 

In venerating Mary with all the affection of your heart, 
you fulfil the most ardent desire of the Church, imitate the 
example of all the Saints, and are in union with the thoughts, 
feelings, and actions of the whole Catholic world, to whom, 
after God, Mary is everything. 

Begin, then, and learn to love Mary. 

O fair Morning Star ! (Apoc. 22 : 16.) O star of my 
dawning life, shine brightly down into the twilight of this 
deceitful world ! Shine clearly forth upon the rocks and 
shoals wherewith my youthful inexperience is threatened 
with danger and destruction ! 

Look down with a friendly and encouraging eye upon me, 
a young man, surrounded by dangers, — upon me, a poor 



-—461 — 



young mariner, just setting sail in a frail bark, which al- 
ready begins to rock and dash wildly to and fro upon the 
stormy waves. 

Shine out clearly upon the Better shore — upon that har- 
bor of everlasting peace, where no storms arise, and over 
which the clear arch of heaven is for ever spanned. May 
my sighs and longings ascend thither, whilst I steer my 
timid bark straight to that holy haven ! 

O star of my youth, brilliant and lovely star ! I follow 
thee ! How can I go astray in trusting to thee How de- 
spond, whilst lifting my eye up to thee ? How miss the goal, 
when I have chosen thee, O Mary, my Mother, for my 
guide ? 



124. 

THE HOLY GUARDIAN ANGEL. 

''''Behold I laill send j?iy augel j. . Jake notice of him, and hear 
his voice." (Exod. 23: 20, 21.) 

O, that the veil which hides the supernatural from us, 
would fall from our eyes ! 

A prince of heaven, sent for my protection, is always near 
me ! He goes before me, and accompanies me in all my 
ways ! 

Yes, God's goodness is so great to me, that lie commands 
one of those illustrious spirits, that stand before his throne, 
to be my companion and protector through life. 



■ — 4^2 — ■ 



It is an article of faith that Angels are deputed to be the 
protectors of men. Take heed, says our Saviour, that you 
despise not one of tliese little ones : for I say to you that 
their angels in heaven always see the face of my Father 
who is in heaven. (Matt. i8 : lo.) 

In this protection of the Angels, God has given us an ex- 
cellent means unto salvation. 

Not to speak of tlie solicitude with which they watch 
over us, of the efficacy of their intercession with God in 
our behalf, this thought : I am near a heavenly spirit, must 
certainly have a salutary influence upon men. 

His proximity makes me know that this life is a journey, 
and reminds me of my eternal destiny and of my heavenly 
home. 

His proximity fills me with reverence. If the presence 
of respectable people of mental and moral superiority is 
able to restrain me, to keep me within the bounds of pro- 
priety, — how much more will the consciousness of the con- 
tinual presence. of a heavenly prince preserve in me purity 
of morals, dignity of action, fervor of efforts. 

His proximity reminds me of the value of my soul. 

It is a lasting proof of the inexhaustible love of my God, 
who places at my disposal everything conducive to my sal- 
vation : inanimate things, rational beings, his heavenly mes- 
sengers. 

The nearness of my Guardian Angel gives me an insight 
mto virtues, which are most necessary to me, but whose prac- 
tice, nevertheless, is for me often most difficult. 

Angels occupy themselves with us men, — with the high 
and low, with the respected and the despised, with the rich 
and the poor, with the happy and the miserable, — yea, even 
with the despisers of their services and examples. What 
humility ! 

The Angels tarry upon earth, and still do not neglect 



— 463 — 



their homages before the throne of God. What indefatiga- 
bihty in tlie Lord's service ! 

The Angels continue to guard even the wicked and the 
sinful, and to move them to amendment, as long as the Lord 
commands it. What obedience I What patience ! 

The presence of my good Angel reminds me of my 
bounden duty to avoid giving scandal or bad example to 
others. To do evil to my neighbor, to seduce him, to 
scandalize liim, — is not this to grieve his holy Angel, and to 
provoke his righteous indignation ? 

Yes, — elevating thought : An angel of God is always 
about me ! He sees what are my needs ; he represents me be- 
fore God ; he mediates graces for me, excites good thoughts 
in me, warns me to be prepared for approaching dangers, in- 
spires me with courage, covers me with his wings in tim.e of 
peril, prevents me from dashing my foot against a stone 
(Ps. 90 : 12), and helps me to walk harmlessly upon the asp 
and the basilisk. He supports me when I waver ; he re- 
freshes me when I am weary and fatigued ; he counsels, he 
cautions, he warns, he consoles ; he is my guide, my friend, 
my brother. 

Yes, — instructive truth : An angel of God is always near 
me. He is, therefore, the witness of all that I think, speak, 
and do, — he, the pure, celestial spirit ! Shall I, then, grieve 
him ? Shall I drive him away from me ? 

O Spirit of failh, why art thou so dead within me ! 

Why do I not see my holy angel through your clear- 
sighted eyes ? Why do I seldom, or never, think of him ? 
Why am I so insensible to his benefits ? Why do I not listen 
to his warnings? Why do I pay no attention to his coun- 
sels ? Why do I not recommend myself to his protection ? 
Why am I so little concerned about his presence ? Why do 
I not make good use of his society ? Why not rejoice in 
his lovely company ? Why do 1 not make him the confi- 



— 464 — 



dant of my heart ? Why do I give him no commissions for 
heaven ? 

(), we have been rebeUious to the light, and have not re- 
turned by his paths. (Job 24 : 13.) The gifts of God 
have become insignificant to us ; we are hardly conscious 
of possessing them, mucli less do we make use of them. 

Henceforth, young man, act differently, and arouse your 
slumbering faith. 

Behold, says God, I will send an angel who shall go be- 
fore thee, and keep thee in thy journey, and bring thee 
into the place that I have prepared. Take notice of him, and 
hear his voice, and do not think him one to be contemned : 
for he will not forgive when thou hast sinned, and ray name 
is in him. (Exod. 23 : 20, 21.) 

O friend, the path of youtli is slippery ! Bear up bravely! 

O friend, the adversaries that threaten your youth are 
many and fierce. Woe to him that is alone. (Eccles. 4 : 
10.) Seek confederates. 

O friend, the journey of life becomes more and more 
serious, and, perhaps, a long way still lies before you. Make 
provision, and hold fast to your companion and guide, 
your Guardian Angel ! 



125. 

THE TAVO BANNERS. 
'"''If the Lord be God, follow himr (3. Kings 18 : 21.) 

Come, young man, and beliold, as from a height, an aw- 
fully grand spectacle. 

In view of Babylon, the abominable abode of confusion 
and corruption of morals, Lucifer and his nocturiial hosts 



- 4^5 - 



have pitched their camp. There, upon his throne, inflated 
with pride, sits the prince of darkness, whilst high in the air 
flutters his gloomy-looking banner. Thither, the slayers 
of human souls come for their murderous watch-word ; 
there, plans are laid against Jesus, the Anointed, and his 
faithful adherents ; hellish darts are distributed for attack, 
and infernal snares prepared for the unwary. 

Approach that council of war, and hark how these hell- 
ish, powers speak of you, my young man, in particular. He 
who wins the young, wins the world ! cries Satan. Away, 
then, and capture yonder innocent youth ! Allure him, 
take advantage of his inexperience. Drag him by force, 
overwhelm his weakness ; outwit, flatter, threaten, terrify 
him. He who wins the young, wins the world ; for he has 
the future family, the future state, the future generations 
of men. Here is Money — let it glitter before their eyes ; 
here is Honor — throw it as a bait before them ; here is 
Pleasure, — yes, pleasure by all means. O make it sweet, 
very sweet and attractive, — it is an all-powerful bait ! We 
must have the young ! Satan cries aloud once more. 
Youth is the human race in the germ, the kingdom of God, 
(my hereditary enemy), in embryo. — Tear the young peo- 
ple away from God ! Down with them into carnal things, 
into gross sensuality ! Catch them, throw your snares 
around them ! Set your traps, hold up before them — until, 
blinded, they cast themselves into your arms, — the fasci- 
nating motto on our banner : Enjoyment! enjoyment! en- 
joyment ! Come, let us enjoy the good things that are 
present, and let us speedily use the creatures as in youth. 
(Wisd. 2 : 6.) 

Young man ! do you not see, do you not hear, that this 
conspiracy is especially against you ? 

But, God be praised ! there is also another camp ; and 
of this, too, we shall speak. 



— 466 



In the plains of Jerusalem, the City of peace and salva- 
tion, there is the camp of Jesus and his army of light. 
Friendly and charming, he stands in the midst of his own. 
His whole being breathes love ; his glance radiates love; 
his voice is full of love. 

Come to me, all ye that labor and are heavy laden, and 
I will refresh you. (Matt, ii : 28.) It is not money and 
honor that will satisfy you, nor intoxicating pleasures that 
can make you happy Blessed are the poor in spirit, 
blessed are the peace-makers, blessed are they that suffer and 
are persecuted, blessed are they that mourn — but blessed, 
above all, are the pure of heart, who neither know, nor desire 
to know, what sin is ! O go, my faithful followers, tell 
this to all men, and repeat it unceasingly, especially to the 
young. Detach them from the earth, enlighten them as 
to the real worth, or rather worthlessness, of all earthly 
tilings. Direct their thoughts heavenward ; inspire them 
with a love of the supernatural, the heavenly, the eternal. 
March on, tlien, wrestle, fight, save all whom you can — 
especially the young, from whose service my heavenly 
Father derives so much honor and glory. 

Closer and closer, the holy legions crowd together, and 
press around Jesus, whilst above them, towers on high, 
calmly and gloriously, sacred and brilliant, the banner of 
the Cross, and on it we read the watch-word : Self-denial ! 
Avoid, suffer. In your patience, you shall possess your 
souls. (Luke 21: 19.) If any man will come after me, let 
him deny himself, and take up his cross, and follow me. 
(Matt. 16 : 24.) 

Thus Christ and Satan, righteousness and sin, light and 
darkness, grace and perdition, heaven and hell, are diamet- 
rically opposed to each other. 

Mighty camps, countless people, terrible sounds of war, 
wrathful, implacable hatred, which will only be extinguished 



- 4^7 - 



with the destruction of the world itself on the Last Day. 

How do you stand, young man, with regard to these 
opposing banners ? 

Calling yourself a Christian, you ought, of necessity, 
cling to the standard of the Cross. 

Yet, on the other hand^ he who commits sin, espouses 
the cause of the Evil One, stands on the side of Satan, 
even though he wear the livery of Christ. 

He who loves the world, — he who shrinks from self-denial, 
he who seeks only earthly things, — pleasures, ease, and 
comfort, — does not belong to the army of the Christian 
crusaders, though he should bear upon shield and helmet 
tlie sign of the Redeemer. 

Is this warfare to cost you nothing, O Christian young 
man ? Will you fight neither for yourself, nor for the 
kingdom of Christ, nor for the welfare of mankind ^ Ah, 
then you are a bad soldier, — nay, you are no soldier at all ! 
Cast him out of the sacred phalanx ! take away from him 
the consecrated arms and the badge of honor ! Slave of 
Satan ! let him henceforth bear upon his brow and neck : 
The mark of the beast. (Apoc. 19 : 20.) Coward, trai- 
tor, branded for eternity ! would you like to know how 
near you approach, or how far you recede from, the stand- 
ard of the Cross ? 

Its motto is Self-denial, — this, you know. Ask yourselr, 
then : How far do I practise self-denial and mortification ? 
The more sincerely and thoroughly you deny and renounce 
yourself, the nearer you are to the centre of the army of 
light, — the closer you come to tlie holy banner, yen, to the 
divine Leader himself. The less you mortify yourself, the 
nearer you approach the rear guard, the extreme outposts 
of the soldiers of tlie cross ; yes, you draw closer and closer 
to the army of the enemy. 

The more inordinately you desire the possession of the 



— 468 — 



goods of this earth, — honors and pleasures, — or find your sat- 
isfaction therein, the nearer you are to Satan's banner, yea, 
to Satan himself, whose whole aim is self-gratification, 
self-interest, selfishness, in a word, self-deification. I will 
be like the Most High. (Is. 14 : 14.) Come, let us enjoy 
the good things that are present. Let us crown ourselves 
with roses. (Wisd. 2 : 6, 8.) 

Examine yourself, then voung man^ look into your own 
heart. 

A decision in this matter is absolutely necessary ; our 
Lord himself says it : He that is not with me, is against 
me. (Luke 11 : 23.) 

You may have made your choice before now. But how 
near are you now to the Cross ? How near, to the stand- 
ard of the devil ? 

May the reproach of Holy Writ never be applied to you : 
How long do you halt between two sides? If the Lord be 
God, follow him, really and truly, with body and soul. 



126. 

A PICTURE OF WAR. 

" Therefore^ lift up the hands ivhich hang down, and the 
feeble knees.'' (Hebr. 12 : 12.) 

To battle for God ! — tlie call goes out to every man. 
The good Captain, Christ, addresses every human being. 
So, also, does the bad leader, Satan. The kingdom of 
God is to be established among us ; we, ourselves, are to 
constitute it. 



There are certain periods in life, wherein the call is 
more imperious, and more vehemently urges us, individu- 
ally, to a decision. 

Half-way between the rival camps of Jerusalem and 
Babylon, a young man lies, stretched out indolently upon 
the green sward. He looks up to the blue vault of heaven ; 
he rejoices at the gentle breeze ; he hearkens to the merry 
song of the birds, and the peaceful splash of the brooklet 
that flov/s near by. Carelessly, he plays with the lovely 
field-flowers, or lets the smooth pebbles slide slowly through 
his fingers. 

He is suddenly aroused from his dreams by a far-off 
tumult. He looks around him right and left. An army ap- 
proaches, half concealed by clouds of dust. Whither shall 
he fly ? He is afraid — he trembles. He surmises his dan- 
ger ; and yet, he cannot quit the childish sport which fas- 
cinates him ; he does not feel sufficient strength to rouse 
himself. 

A warrior rushes towards him, and calls upon him to taKe 
part in the battle. Quick, he cries, put on your armor, and 
follow me ; eternity is at stake ! And the soldier of light 
holds before the affrighted young man a glittering coat of 
mail, gives him a flashing sword, and urges him to haste 
pointing out to him the approaching enemy. 

Alas ! irresolute, as he is, a stranger to earnestness, dis- 
inclined to brave action, the effeminate coward pushes aside 
the proffered weapons, and suffers them to fall powerless 
from his weak hand. 

Sadly, the heavenly warrior departs, taking with him the 
despised gift. 

But behold, already this whimpering, miserable coward 
is surrounded by soldiers from the camp of Babylon ! 
Come with us I they cry, extending menacingly, and yet al- 
luringly, their fiery weapons towards the trembling creature. 



— 476 — " 



Finding that he delays to follow them, these infernal hunts^ 
men cast out the lasso, and drag him off with them in mock- 
ing exultation. 

My friend, are there not many such miserable caricatures 
of young men to be met with between Babylon and Jerusa- 
lem ? Yes, indeed, their name is legion. Irresolute, cow- 
ardly, effeminate, childish souls, living only in dreams and 
sentimentality, to whom their own rest, comfort, ease, and 
convenience are above all else ; who do not know the value 
of life, trifle away and squander their precious time of war- 
fare upon earth, apply themselves to nothing serious, prose- 
cute nothing with earnestness ; who reject the proffered 
armor of grace and virtue, do no violence to themselves, and 
aspire to no moral elevation, through fear of the little effort 
it might cost them. 

Well then ! soldier, knight, you are determined not to 
be — then, be a slave ; deliverer, you will not be — then, be a 
destroyer ! You shun the light — well then, bury yourself in 
darkness ; you will not become warm in regard to the things 
of God — then, burn with the evil fires of hell ; you will 
not conquer — for in the army of Jesus, he who desires it, 
can always be a conqueror — then, succumb to the servitude 
of Satan. But remember, ah ! woe, the battle decides an 
eternity in heaven or in hell ! 

Not in vain does the Apostle exhort us wnen he says : 
Lift up the hands which hang down, and the feeble knees. 
(Hebr. 12 : 12.) 

And again : Put you on the armor of God, that you may 
be able to stand against the snares of the devil. For our 
wrestling is not against flesh and blood, but against prhici- 
palities and powers, against the rulers of the world of this 
darkness, against the spirits of wickedness in high places. 
Wherefore take unto you the armor of God, that you may be 
able to resist in the evil day, and to stand in all things per- 
fect (i. Ephes. 6 : 11-13.) 



471 



127 

THREE DIVISIONS OF THE GREAT ARMY 
Labor as a good soldier of Christ " (2. Tim. 2:3.) 

Are there any gradations, any regulations, as to rank in 
the army of Jesus ? 

Certainly. The chief aim of the soldier of Christ is the 
destruction, the overthrow, of the kingdom of sin. The 
more energetically, however, each one carries on this work 
of annihilation, tlie more decisive means he employs, the 
more vigorously he labors at the erection, extension, forti- 
fication, and perfection of the kingdom of God, the kingdom 
of grace, virtue and holiness ; the more he turns from evil, 
to good, the more he strives for everything opposed to sin 
and moral depravity, — the more exalted will be his position 
in the army of God, the dearer he will be to the divine 
Commander, and the more claim he will have to the bright 
crown reserved for the valiant victor. 

Behold, O Tord, say some, I detest mortal sin* with 
my whole heart. I consider it truly the greatest of all evils, 
in fact, the only evil in the world. My every effort is to 
avoid it. And if I were offered earthly kingdoms at the 
price of even one mortal sin, or if I were threatened with 
the greatest tortures : — No, O my God, I will never think of 
falling away from thee, if thou assistest me ! It is good to 
adhere to my God, (?s, 73 : 28.) Who shall separate me 
from thy love and grace ? (Rom. 8 : 35.) I shall always 



=— 472 — 



keep thy law, for ever and ever (Ps. ii8 : 44) ; for only in 
this way, can I escape eternal perdition, fulfil the object of my 
creation, and attain my destiny. The very moment that 
this hatred of mortal sin departs from my heart, I already 
stand outside the rank of the army of God, and, having 
basely deserted my flag, shall be involved in the ultimate 
perdition of all the servants of sin and the whole army of 
the devil. 

Thus some speak. They know, there is question of 
eternal life, or eternal death : heaven, or hell. 

But who are those favored few that circle the closest 
around Jesus and his holy banner ? 

O pure souls, you detest even venial sin. No earthly 
good, no allurement, no threat, could make you negligent 
in the fulfilment of even the most insignificant of the 
divine commandments. 

Commit a venial sin knowingly and wilfully ? No, never ! 
Is it not also an offense against God ? Rather, O great and 
infinite Lord, <ve are so unfeignedly devoted to thy service, 
that our soul inclines to nothing save thy pleasure. We are 
indifferent to poverty and riches, honors and insults, suffer- 
ings and comforts, sickness and health, a short or long life 
— provided thy holy will be fulfilled, thy glory increased, and 
our souls ever brought nearer to perfection. 

Thus, speak those noble and disinterested souls, who, in 
heroic sentim.ents, rank as high above the ordinary Chris- 
tian, as the free and generous defender of the Fatherland 
towers above the cringing, selfish mercenary. 

But I perceive, there are still other, and nobler, cham- 
pions ! O how bright is their armor ! how their keen-edged 
swords flash ! how their majestic forms tower above the 
common soldiers ! 

Knights of the Cross, chosen band, courageous but little 
flock, confidants of the heavenly Captain in his holy designs, 



instruments of Iiis divine prowess, — selected to cover the 
Blessed One with your bodies, and in whose hands, holy ban- 
ners flutter ! Illustrious, renowned, much-to-be-envied spir- 
its ! O tell us what has made you so distinguished ? how 
came you to this place of honor ? 

We want only Jesus, reply tliese high-minded souls. For 
his sake, we count all things but dung. (Phil. 3 ; 8.) And 
though, with a full assurance of our salvation, we could 
have enjoyed the goods of this earth — though we could be 
rich in honors, prosperity, and comfort, without the loss of 
our souls, yet we preferred to be poor with our poor Jesus, 
to suffer with our suffering Jesus, to be lowly with our 
lowly Jesus. We wish for nothing but Jesus Christ, and 
him crucified, (i. Cor. 2 : 2.) For him, we gave what Ave 
had and were, could have had, and have been ; we gave what 
was ours, nay, we gave ourselves, saying : To me, to live is 
Christ, and to die is gain. (Phil, i : 21.) 

Have you never read of Saints who, for Jesus' sake, left 
all ? Behold, these are they, who, in the army of Jesus oc- 
cupy so prominent a place. 

Such are the grades in the army ot Christ. Choose your 
place, O young man, but see to it, that, through want of 
faithful allegiance, lack of love and devoted attachment to 
your Saviour, you do not stand in the lowest grade of that 
grand army, in the one farthest removed from the great 
enlivening, soul-protecting Centre ! 

Choose your position, young man, and choose it for your 
whole life, with this proviso, alone, to daily advance nearer 
to Jesus, if your heavenly Commander should consider you 
worthy of such an honor. 

Once at your ])ost, there fight, there labor, as a good, 
brave soldier of Jesus (Christ. (2. Tim. 2 : 3.) 



— 474 — 



128. 

THE FUTURE AND THE PRESENT. 

" My son, do ihou noihiii^ without counsel^ and thou shalt 
not 7'epent what ihou hast done.'' (Ecclus. 32 : 24.) 

Soon, perhaps, young man, 3'ou may arrive at the cross- 
roads of life. 

The paths div^erge, — one running here, another, there. 

The time of general preparation is past ; that of the par- 
ticular approaches, and you must know to what station of 
life you are, ere long, to belong. 

Decisive moment ! Choice, upon which an eternity de- 
pends 

Yes, young man, upon your choice of a state of life, your 
eternity certainly depends. 

Certain obligations are attached to every condition of 
life, on the performance or non-performance of which, is 
based a favorable or unfavorable sentence after death. 

In order to faithfully and meritoriously discharge the 
duties of my calling, two things are necessary : 

1. A supernatural, and 

2. A natural, ability for my vocation. 

The supernatural qualification is nothing else than the 
grace of vocation. It is more than a sufficient, it is an 
abundant, help from above, which, protecting, guiding, and 
encouraging, assists and strengthens me in the performance 
of my special duties, guards me in special dangers, and sus-. 
tains me in difficulties 9.nd temptations. 



— 475 — 



To this grace of vocation, I can only lay claim, if the state 
I choose is the one intended for me by God. If I force my- 
self into a sta.e for which he did not intend me, I thereby 
relinquish that special assistance which would have been 
attached to my rightful vocation. 

As to the natural qualification, such is given, on the one 
side, by the talents and faculties which fit me for a certain 
state, and on the other, by an encouraging consciousness, 
founded on this conviction : I am in the right place ; I 
am where God placed me ; I am doing his holy will ; I 
can, therefore, count on his help. 

Yes, this consciousness can justly be called a sort of nat- 
ural qualification. If, without asking light from on high, 
I have made a hasty choice of a state of life — have entered, 
or pushed myself into relations which are never approved 
of by God, nor, after due deliberation, even by myself, — 
grief, sorrow, regret, repentance, may so darken my mind and 
heart, that the duties of my state suffer considerabh^ and 
every useful effort is checked. 

If I labor with pleasure within the sphere of my voca- 
tion ; if I am strengthened by the conviction, that I am in the 
right place ; if the thought comforts me, that God is pleased 
with the direction of my life, — my every action has force 
and power, and all that I do is fresher, better more dur- 
able, and more fruitful of good results. 

You cannot dispense with either the natural or super- 
natural qualification, young man — least of all, with the 
supernatural. Unless the Lord build the house, they labor 
in vain tliat build it. (Ps. 126 : i.) And how foolish it 
would be, to begin to build a tower without first counting 
the costs, and calculating whetlier there is money enough 
at hand to finish the work. (Luke 14 : 28.; 

It is beyond all doubt that very many are eternally lost 
in tliis or that state, and on account of this or that state, 



— 476 — 



who, in another state, would have been saved. They are not 
equal to the requirements of the state they have chosen ; 
they do not fulfil their duties ; they neglect their obliga- 
tions, and when called to an account by God, they find 
their damnation. 

Yes, how many are now in hell, who, whilst on earth, 
were in positions unapproved by God ; and how many are 
now in heaven, who would be in hell, if, here below, they 
had not chosen the vocation for which God designed 
them, and to which he invited them ? 

He who blindly enters into any state of life ; he who is 
guided only by temporal considerations in so important a 
matter, and permits himself to be governed by external 
circumstances ; he who does not regard the will of God, 
and does not assure himself of the divine approval in an af- 
fair so decisive for the salvation of his soul, — forestalls 
God's holy prerogatives, and frustrates his loving inten- 
tions and designs for the salvation of each of his creatures. 
He commits an act of injustice to human society. 

He who is not called to a certain state of life, and who, so 
to say, enters it forcibly, and against his inclinations, resem- 
bles a dislocated limb, which pains and injures the whole 
body, because it is in an improper position. 

Such a one causes incalculable damage to himself, be- 
cause he condemns himself to an unnatural position, in 
which his faculties and talents either utterly lack develop- 
ment, or find, at best, an imperfect and unfruitful expan- 
sion, far removed from that easy and prolific development 
appointed them by the Creator and Dispenser of all good 
gifts. Above all, such a one inconsiderately or maliciously 
risks the highest and most important of all his concerns, 
— his immortal soul. 

However youthful levity may regard this choice of a 
state of life — however indifferently and arbitrarily many 



— 477 — 



young men may treat this matter — do you, at least, my dear 
friend, hold fast to this conviction, that much, very much, 
perhaps everything, depends upon your choice of vocation 
— time, eternity, heaven, hell, joy, torments ! 

Consider, therefore, with God, whither to direct your steps. 
The paths of life are not a matter of indifference. Better is 
counsel before the deed, than difficult healing after haste. 
Do nothing without counsel, and thou shalt not repent 
what thou hast done. (Ecclus. 32 : 24.) 



129. 

WITH GOD IS COUNSEL 

''''And he shall direct his counsel^ and his knoivledge , and in 
his secrets shall he meditate'' (Ecclus, 39 : 10.) 

Why should I consult God as to a choice of vocation ? 
Is it not a matter of indifference to him what state of life 
I embrace ? Am I not free, in this matter, to decide my- 
self, according to my own pleasure ? 

You are free, perfectly free, young man, — that is, you 
have tlie power to determine for yourself and to choose 
this or that state — but either to your advantage, or disad- 
vantage. But remember, that the rule of our will can only 
be God's will ; every conscious and wilful departure 
from the latter, is an infamous, a criminal, abuse of liberty. 

As to its being a matter of indifference to God what 
state you embrace, do you suppose he is indifferent in gen- 
eral, as to whether or not his holy will is known and done 



— 478 - 



by us, or whether or not we attain the end of our creation ? 

God is our Father ; it is his prerogative to assign to 
each one his place in this great human family. 

God is our Captain ; to him, it belongs to point out to 
each soldier his post in the army. 

God is our Ruler ; — the prince calls the subjects near 
his throne, appoints their places to them at a distance from 
him, where they are to serve him for the welfare of the 
state and for the glory of the crown. 

If everything here below must be referred to God, must 
be connected with him, our last End and Aim, so a setting 
aside of God is wholly unimaginable, when there is ques- 
tion of that vocation which is so essentially connected with 
our eternal end and aim. 

O my God, I perceive it plainly ! Thou must be my 
counsellor in this highly important affair. I cannot, I 
dare not, turn aside from thee ! I must take pains to learn 
thy holy will in this momentous matter. 

But how shall I know it ? 

God has sufficient ways and means, whereby to communi- 
cate his holy will to us. 

Can he not enlighten your understanding, and impart to 
it that knowledge which no longer permits you to doubt 
of your vocation to a certain state ? 

Can he not operate upon your will, so that it inclines to 
that state which he indicates to you, as being the best for 
you ? 

Of course, you must not expect extraordinary manifes- 
tations of the divine will ; neither are they necessary. De- 
liberation and prayer will conduct you in the affair of your 
vocation to a thoroughly sufficient certainty. 

First, then, cast a glance at yourself. I have such and 
such talents and faculties ; of such a sort, is my character ; 
these are my good, these, my bad, qualiiies ; this is my 



479 



predominant passion ; it is associated wiih this or that ten- 
dency ; these are the inclinations of my youthful heart ; 
on these rocks I ran the risk of shipwreck, or actually 
suffered loss. 

Review, moreover, the different vocations in detail. 
This state has certain obligations ; that state, certain duties. 
Both are beset with dangers that threaten the soul ; but in 
each, God offers me certain means to overcome all diffi- 
culties and temptations. 

And now, apply these considerations to yourself individ- 
ually, — to your own dispositions, to your particular needs 
of soul and body. In this choice of a vocation there is 
question of what will best secure your spiritual and tem- 
poral welfare, make you a useful member of society, 
and open to you a blessed pathway to eternal felicity. 

With these considerations, unite prayer — prayer for 
light, prayer for courage, — for God may require sacrifices. 
At this time, receive the holy Sacraments more frequently 
than usually ; and lay your concern before our Lord more 
especially at holy Communion. 

If you have confidence in some spiritual man (your 
confessor, for instance), to whom the glory of God and 
your real good are dear, who knows you thoroughly, and is 
well acquainted with your weakness, and good qualities, 
with your past and present, — consult him about this mat- 
ter in all sincerity ; lus counsel will be of great benefit to 
you. 

Neglect not to consult, also, your parents, — especially, if 
you can rely upon their impartiality, and need not fear 
from them any unlawful constraint. 

During the time that your mind is occupied with your 
choice of avocation, live a purer life than ever. Sin dar- 
kens the understanding, oppresses the heart, unfits it for 
good ; sin prevents heroic resolutions, and seeks easy ways, 



— 4So - 



Sin, yes sin, frustrates many noble vocations, stifles in the 
germ many sublime aspirations. 

Finally, answer to yourself, with calmness and conscien- 
tiousness, the following questions ; they are weighty, and 
will absolutely lead to truth 

If I were now upon my death-bed, what state would I 
wish to have chosen ? 

For what choice shall I be able at the judgment-seat of 
God to answer most successfully ? 

If I had a friend whom I knew as well, and loved as sin- 
cerely, as I do myself, — whose welfare would be as near and 
dear to my heart as my own, — what state of life would I re- 
commend to him, in case he asked my advice ? 

To what state, do the inspirations of God and a reason- 
able inclination founded on religion and faith, repeatedly 
invite me ? 

Yes, young man, take time to reflect well on all this. The 
choice of a vocation is generally decisive for one's whole 
after-life. The very words "state of life" mean something 
durable, stable, continuous. A vocation ofcen decides our 
eternal Hereafter. 

Inconsideration on this point cannot but be full of re- 
sults ; a mistake in this matter can, perhaps, never be re- 
paired, an error, never b^ corrected. Do not trust like a 
gambler to a lucky throw of the dice, but act like a rational, 
prudent man, who asks, and takes, counsel from on high. 

O pray, pray fervently to Almighty God, that he may di- 
rect your way in truth. (Ecclus. 37 : 19.) In every un- 
dertaking, and more especially, in one so important as the 
choice of a state of life, consult, and take advice, about what 
is true and best, and according to the result of your delibera- 
tions and consultations, make your choice, 



— 48i — 



130. 

BETHLEHEM. 

And the Word was made flesh and dwelt among us. 
(John I : 14.) 

The most essential and necessary frame of mind for him 
who is about to choose his vocation, is that holy equanimity, 
which is resolved neither to anticipate God's will, nor lo 
bend the known will of God to its own. 

This equanimity extends to all states of life, and, in anti- 
cipation, is satisfied with that which heaven shall indicate 
as best to be chosen. 

In order to establish this equanimity in us, and to pre- 
v'ent disorder in our clioice of such means as may rightly 
conduct us to our eternal destiny, nothing is more effica- 
cious than contemplation of the sublime example of Christ. 
His judgment of the things of this world, his unreserved 
resignation to the will of his heavenly Father, are higlily 
important lessons, and indispensable counsellors in so deci- 
sive an affair as the choice of a state of life. 

The heroic deeds of our King and Leader begin in Beth- 
"ehem. There, he commences to unfurl his banner, and to 
put its motto : Suffer ! Avoid ! into practice. 

The Word .vas made flesh, the Son of God was made 
man. and dwelt among us. (John i : 14.) 

God becomes man clothing himself at the same time 



— 482 — 



with human nature, with all the weakness and miseries of 
man. 

But this did not satisfy the love of our God. 

Jesus became a cliild, a poor, suffering child. 

By his own free will, he places himself in that condition 
of helplessness, of dependence, and humiliation, which 
awaits every ordinary child of Adam, on the threshold of 
this temporal life. He chooses for himself a poor mother, 
who, in spite of all the love and care with which she would 
fain have surrounded her dearly-beloved Child, has only 
poor swaddling-clothes for liim, and a little hay and straw 
for a bed. 

He ordains that time and place, that circumstances of all 
kinds, work together, in order to make his entrance into 
the world very hard and painful. 

The obdurate hearts of men, the inclemency of the season, 
the inhospitable stable, the hard crib, the abandonment, the 
company of an ox and an ass, — pains, privations, humilia- 
tions, in abundance, which none but a boundless love could 
choose, an infinite charity endure ! 

O lowliness, ennobled by tlie choice of my Redeemer ! 

O poverty, enriched by God ! 

O sufferings, changed into sweetness by the preference 
which Jesus gives you before all earthly joys ! 

How dost thou put my niggardliness to shame, O most 
liberal Redeemer ! I would fain serve tliee, but without 
sacrifices — serve thee in honors, in prosperity, in ease and 
comfort ! I would like to do thy will, but it must not lead 
me into paths that are painful to flesh and blood, sown 
with labor and exertions, or hedged around with adversities. 

If the gentlest inspiration moves me to make sacrifices, 
to do violence to myself, to restrain my self-love, my sen- 
suality, my inclination to acquire, and my desire to enjoy, 
the goods of this world, — my good-will is exhausted, my 



— 4S3 — 



courage vanishes, my love grows cold, my zeal is extin- 
guished ; the hand scarcely opened as yet in charity, draws 
back, and is closed. 

Once more, young man, go to the crib, and look at Jesus. 

Here, you have actions, not words. 

Do not lose sight of this, — they are the actions of Eternal 
Wisdom. At the bottom of them, lie views which do not 
admit even of the possibility of an error. 

They are actions of eternal love. They proceed solely 
from the design to make mankind happy, to heal its mor- 
bid desire after earthly happiness. 

They are actions of eternal sanctity. They are to re- 
store to the heavenly Father an honor of which the three- 
fold idolatry of the world, the flesh, and the devil have 
outrageously robbed him. 

Thus acts Jesus — and—for me. What have I, hitherto, 
done for Jesus? What do I intend to do for him in the 
future ? 

Young man, at the crib of Jesus, do you not perceive that 
all this solely depends on the will of God ? Do you not 
perceive that, in sacrifice, there is also happiness ; or 
rather, that sacrifice, alone, procures true, lasting happi- 
ness in proportion as it destroys the sinful Ego ? From 
the beautiful features of the heavenly Child Jesus, does not 
the perfect day of the sweetest heavenly peace beam forth, 
such as the only-begotten Son always enjoys in the bosom 
of the Father ? 

Yes, at the crib, rectify your prejudices, which you may, 
perhaps, have imbibed with your mother's milk — prejudices 
against sufferings, privations, lowliness, sacrifice. Learn 
there, at least, to acquire that equanimity which does not 
exclude that which is bitter and repugnant to nature, })ro- 
vided it promote the service of God, and help to attain the 
Mnal aim ; and which does not shrink before the more se- 



rious circumstances of life, or those which require greater 
efforts and sacrifices. 



131. 

NAZARETH. 
/ am poor and in labors from my youths (Ps. 87 ; 16.) 

Up to his thirtieth year, Jesus remains in silent retire- 
ment at Nazareth, and is subject to Mary and Joseph (Luke 
2:51), helping his Foster-father, by his labor, to acquire the 
necessary sustenance. 

The Infant Jesus grows into a boy, the boy becomes a 
young man, the young man reaches manhood, — and the 
world knows nothing of him ; it surmises not that he al- 
ready lives upon the earth, for whom the earth has waited for 
four thousand years. 

Thus, tlie Saviour of mankind already fulfils what he shall 
teach later on : Learn of me, for I am humble of heart. 
(Matt. II : 29.) 

He does not teach to create worlds, nor to work miracles ; 
to raise the dead, nor to walk upon the waves of the sea ; to 
astonish the people by hitherto unheard-of or unseen things ; 
— he teaches to obey, to want, to suffer, to be humble ; to 
live retired, industrious, unknown, — for days, months, and 
years. I am poor, and in labors from my youth. (Ps. 87 : 

16.) 

A life of poverty, Jesus lives in Nazareth. Foster-son of 
a carpenter, he knows nothing of affluence and luxury, 
nothing of the pomp and pride of earth. 



— 485 — 



Painful is tlie life that Jesus leads in Nazareth. He 
works hard, the sweat drips from the brow of the God-Man, 
and, fatigued after his day's work, the divine Youth lies 
down to take his nightly rest upon a liard bed Labor goes 
hand in hand with privation, and each renders the other mu- 
tually more wearisome. 

A lowly life, Jesus leads in Nazareth. He obeys not 
only Mary, but also Joseph ; they are only creatures, and 
he is the Creator and Conqueror of the world, the great 
AVonder-worker, who has power to make even the dead re- 
turn to life. Jesus lives in the most unassuming manner, 
in retirement ; there is nothing singular or extraordinary 
in his carriage, speech or gesture, — no miracles, no 
prophecies. 

We long for publicity. Manifest thyself to the world ! 
(John 7 : 4) resounds in our ears, and is re-echoed in our 
hearts. It is never too early, so it seems, for us to appear 
in the arena of life. To exhibit ourselves upon the world's 
stage, is our highest ambition. And this thought exercises 
a particular influence on our choice of a vocation ; the de- 
sire of worldly honor, alone, often determines for us our fu- 
ture. 

But — what is of consequence m the end ? That we do 
the will of God. Only that is great which is done because 
God wills it, and as he wills it. Little, insignificant, vain, is 
everything that is destitute of higher reference, that is out- 
side of what is willed by God, that proceeds from low, earthly 
motives, — that aims at self, stops at self, is consumed in 
self. 

Jesus is subject ; he works, he lives a hidden life. Thus, 
his heavenly Father willed it, this suffices ; and over and 
above this, Jesus seeks nothing : I seek not my own will, 
but the will of him that sent me. (John 5 : 30.) By suf- 
fering and waiting, Jesus fulfils his divine office of Mediator 



— 486 — 



even in the retirement of Nazareth, and makes these long 
years, as it were, a time of preparation for his future public 
life. 

What God ordains for you, young man, alone is good and 
salutary for you. To force yourself into a prominent role 
is dangerous. If you do not succeed, the disgrace is so 
much the greater, the results more fraught with annoyance, 
the responsibilities so much heavier. And how can suc- 
cess be yours, if God do not design it for you, if his bless- 
ing be wanting, if, perhaps, even your qualification for 
your office be only an imaginary one ? Even granting that 
you succeed, and stand before men in grandeur and honor, 
greeted with shouts of deafening applause, — what is it that 
gives to actions true greatness, true nobility, value, fulness, 
merit, before God ? The interior, the spirit, the fulfilment 
of the will of God. 

O humble, industrious, and patient young man of Naz- 
areth ! O infinitely wise God-Man ! teach me to will what 
the heavenly Father wills, and in the choice of a vocation 
to listen only to tlie call from above. Teach me to love 
what thou hast loved ; teach me to renounce what thou 
hast renounced and condemned. 

And now, in the days of my youth, O, that I miglit think, 
speak, and act like thee ; and thus, prepare myself for the 
future. Every round of the ladder of life, as I ascend it, 
has been sanctified by thy holy footsteps. There is no 
foot-print that 1 may not tread in, no track which I may 
not pursue. Never can I excuse myself on the plea that 
the path is too steep, too giddy, too difficult for man. Can 
I not obey ? Can I not work and improve the present ? 
Can I not live a retired, hidden life, and content myself 
with the divine approval alone ? 



- 487 - 



132. 

GOLGOTHA. 

" Thou hast loved me, and delivered thyself for me.^'' 
(Gal. 2 : 20.) 

The sorrows of Getbsemane have been endured, An- 
nas and Caiphas, Pilate and Herod, liave sat in judgment ; 
the scourging, the crowning with thorns, the way of the 
cross, the crucifixion, — all are over. 

On the wood of ignominy, between two malefactors, 
hangs the Saviour of mankind, suffering the most excru- 
ciating torments. Round about him, a curious crowd 
sways to and fro, unsympathizing, mocking, and blasphem- 
ing. 

The precious blood trickles down upon the earth. The 
limbs of the divine Sufferer quiver convulsively with pain. 
His tired head seeks in vain for a spot on which to rest. 
His eye sees nothing but what torments it : raging, bitter 
enemies, timid friends, a barbarous rabble, an ungrateful, 
frantic, cruel multitude. The ear hears nothing but what 
is offensive to it : curses, imprecations, expressions of ma- 
licious joy, and outcries for revenge. 

O Lord, increase my faith. (Luke 17 : 5.) Thou art 
Christ, the Son of the living God. (Matt. 16 : 16.) 

Yes, this crucified, naked, despised, abandoned, dying 
Victim — is God ! Love for us has moved him to endure 
all this ; his solicitude for our eternal salvation has sug- 
gested to him to give us these forcible lessons on the value 
of all earthly things. 



488 - 

Ever true and faithful to himself, the same on Golgotna 
as at Bethlehem and Nazareth, our Lord despises earthly 
honor, scorns riches, desires to know nothing of sensual 
joys. He embraces poverty, sufferings, lowliness, and 
makes these alike his faithful companions in life and 
death. 

How sublime, amiable, and blessed, must be poverty, 
sufferings, and lowliness, when the cradle and the death-bed 
of the Son of God. and all that lies between both extremes, 
are closely and inseparably allied to them ! 

The wounds which the threefold concupiscence had in- 
flicted upon mankind, were too deep for ordinary remedies 
to heal. An extraordinary one was required. The pre- 
judices which prevailed among men, the overweening love 
of creatures, of those, especially, which flatier ambition and 
sensuality, were too deeply rooted. A divine testimony^ 
proved by facts, was needed, in order to raise from our 
eyes the veil which hid the truth from us, to free us from 
that blindness which rendered our steps, here below, unsafe, 
and full of mortal danger. 

The remedy is offered, the testimony, given. 

O Cross of Christ, in which, alone, is salvation, — eloquent 
preacher of the trutli, lift up thy trumpet-like voice, cry 
out without intermission, and proclaim to an infatuated 
world the judgment of a crucified God I 

O Cross, on which eternal Love bled to death, how long- 
ingly and lovingly thou stretchest out th)^ blessed arms, in 
order to embrace all mankind, and draw all things (John 
12 : 32) to him who suffered all this for our sake ! 

Yes, for our sake, for us, for you, young man, our Sav- 
iour chose this life of self-denial, this cruel death — and 
shall he have no claim UDon your gratitude, no right or ti- 
tle to your generosity ? 

He has loved you, and delivered himself for you — and 



— 489 - 

f 

you will not love him in return, will not deliver yourself 
for him ? 

True, it is not the same kind of sacrifice that Jesus asks 
of every one in return ; but, have you ever asked yourself 
seriously, what sacrifice he demands of you ? 

If he requires from no one a sacrifice resembling his own, 
he, at least, offers abundant graces for such a sacrifice as 
he demands of you. 

O my Crucified Saviour, whose dying eye, in this impor- 
tant hour, is questioningly fixed upon me, — what shall I 
do? 

Behind me is the past, which exhorts me to atonement, 
perhaps, to very serious atonement ; a series of youthful 
years defiled with sin, which cry out for reparation ; an 
empty, inactive life, which can show nothing done for eter- 
nity. Before me, — to be reached either sooner or later, — 
the eternal Hereafter, in which, perchance, the unspeak- 
able misery of hell awaits m.e — a future which depends 
more or less upon the choice I make of a state of life. 
Above me, over-head, a dying God-Man, — dying voluntarily 
for me, — out of whose countless wounds the last drop is just 
now oozing, — my Jesus^ with extended arms, my God and 
my All, who has loved me and delivered himself for me ! O 
my Saviour, whose magnanimity challenges my generosity 
— I cry aloud to thee — : O God of light and strength ! 
what shall I do ? 



{ 



— 490 — 



133. 

THE SECULAR STATE. 

They who use this world as if they used it not j for the fig- 
ure of this world jjasseth away.'' (i. Cor. 7 : 31.) 

The secular state is thus called, in contrast to the clerical^ 
which is chiefly occupied with spiritual tilings. 

The secular state is tlie usual vocation of men. God 
calls the great majority to it, that society, as such, may 
liave stability, and the various faculties of mankind may 
find their legitimate employment. 

Those wlio embrace the secular state can fulfil the com- 
mandments of God, by scrupulously performing all those 
requirements which their peculiar relations impose upon 
them, and which are in harmony with the destiny common 
to all, — -to know God, to love him, and to serve him. Tlie 
more exactly secular persons live according to these com- 
mandments, the closer they approach to that moral perfec- 
tion which Jesus Christ taught by word and example. 

The cliief obligation of the laity consists in the punctual 
and persevering observance of their Christian duties tow- 
ards God and the Church, — obedience to superiors, love 
and respect for equals, solicitude for, and condescension to, 
inferiors, finally, faithful performance for God's sake, of 
the particular duties of their state. 

It is tliese special duties of one's state whicli you must 



— 491 



chiefly consider in your choice of a vocation ; for, with re- 
gard to the rest, all states have the same duties and obh*- 
gations. 

It is the province of teachers, for instance, to disseminate 
true science, and to educate the dear youth, the rising gen- 
eration, instructing them in all knowledge, and, above all, 
in the fear of the Lord. 

The Christian physician devotes himself to suffering hu- 
manity, with circumspection and noble self-sacrifice ; he is 
solicitous to benefit the souls, as well as the bodies, of his 
patients, by word and example. Above all things, he is 
careful that none of those who have entrusted themselves 
to him, dare to make the decisive step into eternity with- 
out being reconciled to God, and receiving the last rites of 
the Church. 

The jurist secures to society its most valuable goods : 
property, honor, life. Unbiassed, above human consider- 
ations, inaccessible to bribery, just in mind, and calm in 
judgment, versed in law and counsel, a protector of the 
poor, a support of the weak, a refuge for the widow and 
orphan, an advocate of the oppressed and the persecuted, — 
he imitates the almighty Judge himself, who knows nothing 
of diverse weights and diverse measures (Piov. 20 : 10), 
who is no respecter of persons (Rom. 2 : 11), who 
renders to every one according to his works. (Matt. 16 : 
27-) 

The soldier serves his country with inviolable fidelity 
and devotedness ; his heart is ready for every sacrifice for 
the just cause ; honor and courage are liis cliaracteristics. 
He never abuses his arms to rudeness and violence ; they 
serve liim not for vain show, nor does he stain them by 
criminal revenge, or the mad defence of his mis-calied 
lionor. In serving his earthly sovereign, lie never forgets 
his higher duty to God, the King of kings. If lie detests 



— 492 — 



cowardice, — above all, he hates and detests the caprice of 
blind passions. 

The Christian father of a family rules with firmness and 
mildness. Discipline and decency, piety and diligence, 
concord and obedience, make his household a kingdom of 
God in miniature, over which he sways his gentle and protect- 
ing sceptre. He knows that he who has no care of his own, 
and especially of those of his own house, has denied his faith, 
and is worse than an infidel, (i. Tim. 5 : 8.) He knows 
what a heavy responsibility rests upon him, who has others 
under him, and that he must render an account of their 
souls. (Hebr. 13 : 17.) Word and example, admonition and 
chastisement, watchfulness and zeal, gravity and amiability, 
— all these are employed by him in turn, in order to guide 
and assist his children and dependents to their temporal and 
eternal destiny. 

How noble this task, if viewed as allotted to men from 
above ! 

How happy the generation whose ordinary, every-day 
duties are thus comprehended and thus practised ! 

Are you, young man, called to any of these states ? 

Good in themselves, useful to the human family, promot- 
ing the honor of the Most High, they are, if assigned to 
you by God, sanciified by religion — sure vocations in which 
you may attain the end of your creation. 

Of course, dangers await you in all states of life. The 
earthly will seek to inveigle you — the wicked world will spare 
no pains to tear you from God ; snares will surround you 
on all sides ; allurements, temptations, many and various, 
will beset you ; inordinate love of money, ambition, sensual 
inclinations of the worst kind, will press you hard. 

O Lord, let me find the right way ! Let me not be 
blinded by glittering splendor, nor allured by the syren- 
voice of pleasure ! Let thy voice alone decide my yoca-. 



— 493 — 



tion. Let me not forget that the figure of this world passes 
away. (i. Cor. 7 : 31.) Let me so pass through that which 
is temporal, that I may not lose that which is eternal. 
Grant, that if I choose the secular state, I may use the world 
as if I used it not, — that is, that I may seek first thy king- 
dom and justice, and make all other things subordinate and 
subservient to thy glory, and my own eternal welfare. 



134. 

ENTRANCE INTO THE WORLD. 
Thou oughlcst to be adored^ O Lord. " (Baruch 6 : 5.) 

Dangerous is the passage from the retired, well-ordered 
life of the boy in the family-circle, or the good preparatory 
school, to the freer, more unguarded career of the young 
man at college, or out in the wide vortex of society, afar 
from home and parents. We may justly call this transition 
an entrance into the world. 

Ripening years gradually assign to the youth a place 
among adults. 

He feels tempted to rejoice that many onerous restraints 
are removed. He considers himself no longer in need of a 
guardian ; he brooks no guiding influence ; in short, he feels 
himself independent. 

Routine is relaxed, order has given way to caprice ; hence, 
at this time of life, one easily falls a prey to idleness, and 
want of system. 

If, up to this time, intercourse with the world was limited 
and circumscribed, the circle of acquaintances is now en- 



— 494 — 



larged. One hears more, sees more ; there are distractions 
from all sides, — pastimes, visits, pleasures, and enjo)'me7its. 
The opportunities for disorders become more numerous, 
the example of others encourages, the loose maxims of the 
world invite, to dissipation. One must do as others do, we 
hear it said, youth must be enjoyed ; one must FAvim with 
the tide ! 

The ideas of virtue, as conveyed to the young man by a 
careful education, become less clear. He begins to disre- 
gard many things, and much that hitherto was sacred to 
him, he now looks upon as silly ; he smile4^ at his former 
piety, his conscientiousness, his narrow-mindedness, as he 
now terms it. 

Tenderness of conscience disappears. The rudeness of 
certain companions is no longer offensivf; to him ; their 
aberrations no longer fill him with disgust • the inspirations 
of grace, the admonitions of his interior nionitor, are alike 
unheeded. One passion pursues another ; and in the tu^ 
mult which arises, the voices from above are either imper- 
fectly heard, or altogether drowned. 

It is, no doubt, true, that these sad changes in the senti- 
ments and actions of a young man very often take place 
before his entrance into the world ; but where the family 
and school have done their duty, and zealous pastors of 
souls have taken a lively interest in the boy, he still oftener 
remains constant in manhood to the path of rectitude. But, 
where the seed of corruption and malice slumbers in the 
youthful heart — struck, all on a sudden, by the hot ray of so- 
called liberty, — behold how mightily it develops,how quickly 
the unholy plant springs up into a tree full of branches ! 

Hear, then, dear young man, what faith and reason ad- 
vise you, to the end that the momentous time of transition 
may pass you by with as little danger as possible. 

Good and evil are, according to their nature, unchange- 



— 495 — 



able. What is bad in itself, is bad for the boy, for the 
youth, for the man. 

God's justice is justice for ever (Ps. ii8 : 142) ; his law is 
based upon eternal truth, and partakes of its immutability. 

The boy, the youth, the man — all have the same end : 
To know God, to love him, to serve him, and thereby to be 
saved ; this is for them, as it is for all, the one thing ne- 
cessary^ 

Piety is profitable to all things, having promise of the 
life that now is, and of tliat which is to come. (i. Tim. 4 : 
8.) Piety adorns the boy, the youth, and the man : it is prof- 
itable to the boy, the youth, and the man ; it serves the 
boy, the youth, and the man as a blessed bridge into 
heaven. 

If this be so, hold fast to what you have (Apoc. 3:11) 
— the good that you have learned, the virtue which you 
have acquired. 

Fly now from evil, with as much assiduity as you did be- 
fore. 

Shun bad company now as you did before. 

Full of diffidence, and like one who fears unknown, but 
imminent, dangers, go out into the world. 

Remain faithful to your appointed exercises of piety ; 
continue to receive frequently and worthily the holy Sac- 
raments. Why give up what has hitherto preserved your 
innocence, and advanced you in virtue ? 

Associate with the virtuous. 

If possible, have a regular confessor, and grant him a 
guiding influence upon your interior. His hand should 
be strong enough to keep a tight rein over you ; liis heart 
mild enougli to preserve yours for God. 

Be industrious, and remember that you must account to 
God for even the smallest portion of your time. 

Be prudent in the choice of your intimates. 



fee on your guard, lest you pay homage to maxims en- 
lertained by the thoughtless and the impious, only uttered 
by scoffers and blasphemers. 

Trample human respect under your feet ; such slavery 
degrades your free, noble youth. 

Be not deceived and infatuated by the example of the 
multitude. Listen to what Jeremiah wrote to the captive 
Hebrews, and apply it to yourself : You shall see in Baby- 
lon gods of gold, and of silver, and of stone, and of wood, 
borne upon shoulders, causing fear to the Gentiles. Be- 
ware, therefore, that you imitate not the doings of others, 
and be afraid, and the fear of them shall seize upon you. 
But when you see the multitude behind and before, adoring 
them, say you in your hearts: Thou alone ought to be 
adored, O Lord. (Baruch 6 : 3-5.) 

Yes, dear young man, you will see in the worla people 
who practise the most insidious of all idolatry ; their idol 
is riches, their idol is honor, their idol is pleasure. Before 
these false gods, they bend their knee ; before them, they 
prostrate themselves in the dust. 

You will see vice honored, and virtue dishonored. 
What, hitherto, you have considered good and estimable, 
you will hear reviled ; and that which you looked upon as 
low and despicable, you will see exalted to the skies. 

Then, it will be time to say : Thou alone art to be adored, 
O Lord ! I shall remain faithful to the God of my fathers, 
to the God of my youth ; to the faithful, unchangeable, 
eternal Lord ; him, alone, 1 shall serve now, and for ever 
more ! 



— 497 — 



135. 

THE SACRED PRIESTHOOD. 

You shall he called the priests of the i^ord : to you it shall 
he said : Ye ministers of our Lord.'' (Is. 6i : 6.) 

Priests are the representatives of God upon earth. 

They form a separate state. The Lord is their portion 
(Ps. 15 : 5), and their duty consists in being a chosen gen- 
eration to the Most High (i. Pet. 2 : 9), and in helping 
men to reach their eternal destiny. 

The vocation of priests is to heal, to pray, and to offer 
sacrifice. 

They cleanse men from the stains of the soul ; they edu- 
cate them for heaven ; they fulfil, in regard to the erring, 
the duties of the Good Shepherd ; they pour oil and wine 
into the wounds of the soul ; they give refreshment to 
weary mortals ; they assuage suffering, and impart strength. 

They praise God in their own name and in that of all the 
faithful ; they make supplications, they give thanks, they 
petition for new graces and blessings. 

They celebrate the most sublime mystery of the New 
Law, and daily offer up to the Eternal Fatlier the immac- 
ulate Lamb of God, who taketh away the sins of the world, 
in expiation of their own sins, and those of mankind, and 
for the obtaining of innumerable graces and blessings. 

They are God's coadjutors (i. Cor. 3 : 9) ; tliey are the 
ambassadors of Christ (2. Cor. 5 : 20) ; llicy are the dis- 
pensers of the mysteries of Christ, (i. Cor. 4 : i.) 



They are the instruments of which God makes use for 
the salvation of mankind. They imitate God, the Creator, 
assist God, the Redeemer nd prepare men's hearts for 
God, the Sanctifier. 

They are saviours of souls. 

To save souls ! O sublime work ! O work most accept- 
able and glorious to God ! God's own work ! 

I seek my brethren (Gen. 37 : 16), says the priest, 
and this is what drives him forward on his beautiful mis- 
sion, far and near. He looks here and there ; he seeks af- 
ter the lost sheep, bringing it back, when found, to the true 
shepherd and guardian of our souls, (i. Pet. 2 : 25.) 

I seek my brethren, — and he goes afler sinners — warns, 
implores, threatens, wrestles, and conquers. 

I seek my brethren, — and he combats error, disperses 
ignorance, softens obduracy, and overcomes malice. 

I seek my brethren, — and he hastens away to foreign 
countries, far beyond the seas, and makes his abode with 
those who sit in the darkness and in the shadow of death. 
(Ps. 106 : 10.) Through his exertions, the glad tidings 
gain ground ; the day breaks, the sun of the Gospel be- 
comes brighter and brighter ; whole nations walk in God's 
light (Is. 60 : 3), and know God, and Jesus Christ, his 
Son, whom he hath sent. (John 17 : 3.) 

I seek my brethren, — and hand and heart are raised to 
heaven, and fervently the words are uttered : Souls, O 
God, souls, — the rest take to thyself. (Gen. 14 : 21,) 

O heart of the priest, large as the universe, high as the 
heavens, restless as fire, glowing with tlie love of the Apos- 
tles, thirsting like the Saviour's heart, — who can conceive 
thy longing desires, hopes, sufferings, joys, struggles, and 
triumphs ! 

By reason of his vocation, the priest is obliged to a much 
higher degree of perfection than the rest of the faithful. 



— 499 — 



As he excels the latter in dignity, so it is becoming that 
lie should by far excel them in nobility of soul and in sanc- 
tity of life. 

He is the salt of the earth. Woe to the salt, if it lose 
its savor (Matt. 5 : 13), for then it is unfit for seasoning. 

He is a light. Woe to the light that proves to be an 
ignis fatuus ! Woe to the light that is extinguished, or hid- 
den under a bushel I 

He is the city of God, set upon a mountain. (Matt. 5 : 
14.) Woe to tlie mountain that is so surrounded by mists 
and vapors, that the city on its top is lost to the sight of 
the expectant pilgrim ! 

If souls are committed to the priest's charge, and if he is 
to lead them to heaven, he must surely walk himself in the 
way of salvation. 

If he is to educate mankind in spirituality, he must cer- 
tainly labor unceasingly at his own spiritual perfection. 

How dare the curse of sin adhere to the hands that have 
been made especially to bless ? 

Shall the mouth which is to announce the words of life, 
be the mouth of one spiritually dead ? 

Shall the priest's actions contradict the word of edifica- 
tion, and pull down instead of building up ? 

Celibacy and chastity. As the priest communes more 
tlian ordinary men with God, the most pure Spirit, so the 
carnal portion of his nature should preponderate less in 
him than in other men. 

Separation from the world — not simply by apparel, or 
solely in outward appearance, but in thought and deed, by 
gravity and recollection, by indifference to everything that 
is not God, or does not lead to God, by reserve and pru- 
dence towards a world that is seated in wickedness (i, Jolm 
5 : 19), in which there is naught save the concupiscence 
of the flesh, the concupiscence of the eyes, and the pride 



— 566 — 

of life (i. John 2 : 16), out of which, constantly blows a 
poisonous wind, fatal, above all, to lax, unguarded hearts. 

Piety, fervor of prayer, interior life. The Lord is the 
portion of my inheritance ; to him my heart and my under- 
standing are directed ; he is always in my sight (Ps. 15 : 8), 
and I am always conscious of his presence. His service 
occupies me above all ; his honor is nearest to ray heart. 

Activity in my own especial sphere, indefatigable fulfil- 
ment of the duties of the priestly office. Energy and will 
to employ everymoment usefully, always aspiring to qualify 
myself more and more for my sublime vocation. 

Zeal for souls — prudent zeal, yet, nevertheless, restless, 
fiery zeal, capable of being hindered by no obstacle. God 
will strictly require from the hands of the priest, the souls 
which he commits to his care. He will require their blood 
at his hands. (Ezech. 3 : 18.) 

Although great the dignity, how heavy the burden of the 
priesthood ! 

But most abundantly, however, flow the heavenly bless- 
ings upon the priest. 

They descend upon him, in the Sacrament of Holy 
Orders, in sevenfold radiance. And having reached the 
highest step of the altar, the eternal High-Priest there 
awaits him, clothes him with inexpressible dignity, places 
him at his side, feeds him daily with his own Flesh and 
Blood, and longs to share with him his priestly heart — that 
heart so full of purity and mildness, so full of generosity 
and self-sacrifice ! 

The holy Church, on her part, instructs him through the 
mouth of enlightened prelates, fortifies him by wise ordi- 
nances ; her careful hand guides the priest with an especial 
love and circumspection, whilst her maternal eye ever rests 
vigilantly upon him. 

The breviary, that holy and sublime prayer of duty, which 



continually reminds him of his position of mediator, is a 
very salutary barrier against the rush of every-day life, 
which threatens to secularize him. It calls the priest aside 
from the turmoil of the world to the praise of God ; it 
fills him with holy thoughts ; it lays open the word of God 
before his eyes, and presents to him a long array of Chris- 
tian heroes ; it initiates him deeper and deeper in the mys- 
teries of the work of Redemption, and in the knowledge 
which holy and enlightened men had of it. 

And then, the holy Sacrifice of the Mass, the holy Com- 
munion, the daily intercourse and closest union with the 
Author of all life and grace ! A multitude of hallowed cus- 
toms, blessings, administrations of the Sacraments, — all 
serve to invite him to recollection and prayer, to a realization 
of his own grand powers, and of the sublimity of his heav- 
enly vocation. 

You shall be called the priests of the Lord : to you it 
shall be said : Ye ministers of our Lord God, you shall eat 
the riches of the gentiles, and you shall pride yourselves in 
their glory. (Is. 6r : 6.) 

And I am called to such a dignity, if thou, O my divine 
Master, wilt but make me worthy of thy call ! — I will rejoice 
in the Lord, and my soul shall be joyful in my God : for 
he hath clothed me with the garments of salvation : and 
with the robe of justice he hath covered me, as a bridegroom 
decked with a crown, and a bride adorned with her jewels. 
(Is. 6i : lo.) 



1 



136. 



THE CALL TO THE PRIESTHOOD. 

' ^Neither doth any 7na?i take tlic lionor to /livise/f hut he that 
is called by God, as Aaron was." (Hebr, 5 : 4.) 

The priesthood is so sublime a state, that no one should 
embrace it without a clearl3'-known vocation to it. 

No, no man takes this honor to himself but he that is 
called by God, as Aaron was. (Hebr. 5 • 4-) 

A negative inclination for this holy state would certainly 
not be sufficient. You feel no disinclination to it ; it does 
not appear impossible to you to fulfil its chief duties, — celib- 
acy especially ; you imagine yourself free from certain 
violent temptations ; you are not destitute of the necessary 
talents. Is that all that is required for a vocation to the 
priesthood ? 

Much less might that be considered a call to it, which 
rests purely upon exterior reasons or worldly motives. 

It is much to be desired that you become a priest. 
Pious desire ! if the honor of God is its sole object. But all 
such wishes must subordinate to his holy will and pleasure, 
and must be manifested in such a manner as not to do 
violence to your free choice. 

It is desired — and by whom ? In matters of vocation, 
the wishes of relatives must not anticipate those of God. 
He is the Supreme Ruler of all his creatures ; to each, he 
assigns his place— to each, he gives the graces necessary to 



— 5^3 — 



the proper discharge of its duties. Parents and relatives 
are at liberty to express their wishes, but it must not be done 
in an imperious, or, as it were, a compulsory manner. 

O inconsiderately pious parents ! O selfish or vain par- 
ents ! why are you so foolisli, so cruel, as to set your owii 
interests above those of God and of your children ? 

True, the child should listen to the voice of good, reason- 
able parents, consult with them, and be advised by them : 
but God himself must decide the vocation by the interior 
call of grace. 

But how is it, if young men seek their temporal advantage 
even in this holiest of states ? 

You wish to be well and quickly provided for ? O de- 
gradation of all that is high and holy ! Was the Church es- 
tablished for this purpose ? Is the sanctuary a place of 
refuge for sucli who are fit for nothing else, or too lazy to 
earn their bread otherwise ? 

You count upon a life of ease ? You are mistaken ; the 
priesthood is a state of suffering. Labor within, labor 
without : the work of self-sanctification, the unintermitting 
work of trying to save souls, study, preaching, hearing con- 
fessions, the instruction of youth, the visitation of the sick, 
and a variety of other sacerdotal duties. 

Live at your ease ? Woe unto thee, if thou preachest not 
the gospel ! (i. Cor. 9 : j6.) But the Gospel is preached 
both by example and word : by an example that rests upon 
truth, and (after careful preparation) by the cogent preach- 
ing of the word of God, which, thanks to his grace, is 
abundantly fructified in the souls of the listeners. 

You count upon a life of ease? O hireling! To feed 
the slieep. to go after the lost ones, to carry the wearied, to 
sustain the weak, to keep off tlie wolves,to wrestle with them, 
and, if necessary, to rescue from them their prey, — will all 
this cost you no labor ? Yes, rqst^ slumber, feed yourself, 



— — 



and not your flock (Ezech. 34 : 8) ; be idle, and become 
traitor to the sheep and lambs so dearly bought by the blood 
of Jesus, — but, O terrible responsibility ! O the judgment 
of God ! O eternity ! 

You ask for the marks of a true vocation to the holy 
priesthood ? 

First, pay attention to the preliminary conditions : — 

Do you possess the necessary talents? Erroneously, or 
rather, almost blasphemously, it is asserted, sometimes, that 
anything is good enough for God. Hear what he him- 
self says on this point : The lips of the priest shall keep 
knowledge, and they shall seek the law at his mouth, be- 
cause he is an angel of the Lord of hosts. (Malach. 2 : 7.) 
And do you suppose that the priestly eloquence, by means 
of which, the Holy Ghost speaks to the faithful, can exist 
without a solid, scientific foundation ? 

Is your life spotless ? A youth spent in purity is, of 
course, the best recommendation ; yet, on the other hand, 
penitents are not excluded from the priesthood — peni- 
tents, that is, such as have expiated and are still expiating the 
transgressions whereby they once criminally desecrated their 
youth ; penitents, who, after having long since, and most en- 
ergetically, renounced their evil habits, prepare themselves 
by a pure present for a still purer future, and leave no 
means untried to grow and advance in virtue and holiness. 

As regards the marks .hemselves, there are very many : 
the greater the number you possess, the more certain your 
call. 

Is your intention a perfectly pure one ? Do you seek in 
the priesthood God, your own, and your neighbor's salva- 
tion, and nothing temporal — such as honor, prosperity, ease, 
comfort ? Is it God, above all, that urges you to embrace 
this state ? Have you heard this call repeatedly ? 

Do you perceive an interior urging to this holy state ? 



— 505 — 



Docs the thought of your future priesthood cahii and refresh 
you ? 

Is the honor of God really dear to your heart ? Have you 
a lively desire to save souls ? 

Do you find pleasure in spiritual things ? Do you love 
prayer, the Sacraments, spiriiual reading, intercourse with 
pious and spiritual persons ? 

If you are truly called to the priestly state, that is, to a 
life of sacrifice, how is i]; you are not able to make a sac- 
rifice of evil in yourself, to give up a favorite sin, to over- 
come a favorite inclination ? 

Prove yourself, — aye, prove yourself very seriously. From 
almost all other states one may recede ; but here, there is 
no return ; once bound, you are bound for ever. Thou 
art a priest for ever, according to the order of Melchisedech. 

Blessed you, if you are called to re-enforce the sacred 
phalanx which gives to the Church militant, her heroic 
champions and leaders in the battle ! 

Once more : the call must come iroai above. This 
is the only legitimate gate to the fold of Jesus Christ, of 
which it is said : He that entereth not by the door, into 
the sheepfold, is a thief and a robber. ''John 10 ; 1.) 

Yes, young man, God must call you. Woe to him wno 
intrudes uncalled into that holiest of states, in which the 
sacrilegious intruder not only does no good, but effects, 
alas ! an infinite injury to himself and others ! 

O terrible utterance of the Eternal Truth : Every plant 
wliich is not planted by God, shall be rooted up (Matt. 15 : 
13), since it brings forth no fruit ; it is useless in itself and 
to others ; it is fit only to be cast into the fire and to be 
burned ' 



■ — c;o6 — 



137. 

THE EVANGELICAL COUNSELS. 

"// thou wilt be perfect, ^^c, sell n'lmt thou hast, — and come^ 
follow vicy (Malt. 19 : 21.) 

From the fact that we are commanded to love God with 
our whole heart, and with our whole soul, and with all 
our strength (Luke 10 : 27), it is clear that we are all 
destined for perfection. 

There are, however, two kinds of perfection : An essen- 
tial or indispensable perfection, and an extraordinary or 
higher perfection, which, alone, is commonly designated as 
Perfection. 

A merely essential perfection excludes mortal sin, which 
is opposed to the love of God, and separates us from him. 

An extraordinary perfection aims higher. It detaches us 
from everything that might be prejudicial to union with 
God ; it keeps itself free from an inordinate love of the 
world and of self ; it loves God above all things, and what- 
ever it loves besides him, it simply and principal!}^ loves for 
his sake and with reference to him ; in short, it subordinates 
ail to the love of God ; and there is no sacrifice which it 
is not ready to make for his sake. 

The means to this perfection are different from perfec- 
tion itself. They are chiefly three, and these our Lord 
Jesus Christ, by word and example, proposes for our 
choice. They are in direct contrast to the threefold concupis- 



- 507 - 



cence ol nature, — to the concupiscence of the eyes, or avar- 
ice, to the concupiscence of the flesh, or lust, and to the 
pride of life, or the rebellion of the liaughty mind against 
all authority and restraint. These means are called : 
Voluntary poverty, perpetual chastity, and perfect obedi- 
ence. 

The goods of this life are threefold : Extrinsic goods, 
goods of the body, and goods of the soul. 

An inordinate desire for, or attachment to, these goods, 
is forbidden by the commandments. He who would place 
in them his ultimate end and entire aim, would infallibly 
lose the heavenly, eternal goods. One may, however, make 
use of these goods, and yet be saved ; the entire renuncia- 
tion of them is by no means a duty for all. 

There is no doubt that it is easier for a man to obtain his 
last end and aim by an entire renunciation thereof, just as 
the swimmer is swifter, and surer of reaching the opposite 
bank of a stream, if he enters the water entirely unencum- 
bered by clothing. 

Hence, our Saviour in the Gospel counsels us to renounce 
all things. He does not command this renunciation ; he 
only counsels it. His Gospel is the law of liberty, under 
which we are regarded as friends, as children, of God ; it 
has in view not merely our salvation in general, but our high- 
est welfare. Thus, also, an opportunity is offered to us for 
acquiring greater merits — a sphere is presented for the dis- 
play of greater generosity— than that of the average Christian. 
If thou wilt be perfect, go, sell what thou hast, and give to 
the poor, and come, follow me. (Matt. 19:21.) If thou 
wilt. . . . 

Here is a state of life whicii embraces all those who sin- 
cerely seek to put into practice the above-mentioned means, 
in order to secure and perfect their salvation. Sucli persons 
bind themselves to God and their superior by vows, — that 



^ 508 - 



IS, they solemnly promise to fulfil the Evangelical Counsels. 

In this state of perfection, the Religious state, one per- 
manently obliges himself to voluntary poverty, perpetual 
chastity, and perfect obedience in the proper manner, ap- 
proved of by the Church. 

By virtue of his vow of Poverty, the Religious renounces 
all independent rights to property, and every use thereof 
that miglit resemble the exercise of an independent right. 

Evangelical Chastity not only rejects,by an express prom- 
ise, every forbidden impure lust, but also, the holy Sacrament 
of Matrimony, that the soul may be espoused to the Lord 
alone, and serve the Lord with a less divided heart. It as- 
pires already here to that which is granted only to the heav- 
enly spirits : They shall be as the angels of God in heaven. 
(Matt. 22 : 30.; 

Perfect Obedience surrenders itself, even m those things 
which the divine law permits to human liberty, to the will 
and pleasure of its lawful superiors, in whom it recognises 
the representative of God. To make a sacrifice of tlie will, 
by which we dispose of all other goods, is surely the sacri- 
fice of sacrifices. Yes, obedience is better than sacrifice., 
(i. Kings 15 : 22.) 

How sublime this state of perfection is, he only can com- 
prehend who examines more closely the difference be- 
tween commandment and counsel, and considers the de- 
gree of love which must furnish the motive power for the 
fulfilment of the one and the other. 

Ponder upon, and measure, this difference. One man 
desires not to be the enemy of God, and therefore, avoids 
mortal sin ; but he does not correspond to the wishes, 
counsels, and invitations of God, just because they are 
only counsels, which, if not obeyed, do not exclude from 
eternal happiness. For the other, the least indication of 
tlie divine will suffices • hence^ he cheerfully and joy- 



— 509 — 



fully renounces all that he has, and all that he expects to 
have. And he never retracts his renunciation. He binds 
himself to it by a solemn oath, and makes it a real sacri- 
fice. Do you distinguish, now, the different degrees of 
love ? 

Which life most resembles the life of Christ, — that ac- 
cording to the commandments, or this according to the coun- 
sels ? Christ cared nothing for riches, honors, and pleas- 
ures , on the contrary, he chose poverty, the cross, ig- 
nominy, humble obedience. 

The sin of Adam opened in every one of his descendants 
(except the Blessed Virgin), the comfortless abyss of a 
threefold concupiscence ; and how can that abyss be filled, 
if not by the sacrifice of those very goods, whose abuse has 
become the occasion of our unhappy separation from God? 
But as man cleaves to earthly goods with all the intensity 
of his carnal heart, the voluntary renunciation thereof, is, 
indeed, the sacrifice of sacrifices. To give one's self entirely 
to God in order to be able to serve him more undividedly, 
to renounce every attachment to earthly things — what great-_ 
ness of soul ! 

You stand astounded before this sublime height of 
Christian renunciation ! 

Yes, it is sublime — yet not, thank God ! unattainable ; 
the divine call thereto should be regarded by you as the 
greatest grace. 

Does not every one who chooses a state of life, intend to 
oecome happy in it and through it ? How, then, can a state 
of sacrifice, of renunciation, such as that of the Evangel- 
ical Counsels, make any one happy ? This life of so great 
and sustained moral efforts, — what is it ^ 
Hear, and be astonished ! 

Behold a Religious, who leaves father, motlier, brother, 
sister, friends, money, honors, pleasures, liberty — in a word, 



who leaves the world, in order to serve God alone, and to 
serve him in a perfect manner. Such a one enters upon a 
thorny path, and chooses the cross for his portion in a much 
wider sense than ordinary Christians are bound to do ; 
and yet, (O apparent contradiction !) it is just in this, that 
he finds the extraordinary happiness which this chosen state 
affords. 

The religious state bears all the marks of salvation. 
The religious state is a state of the most sublime perfec- 
tion. 

The religious state is a state of election, of merit, of a 
special claim to the choicest rewards in the kingdom of 
glory. 

And such a state is, consequently, the happiest of all states, 
smce it leads to the highest, eternal happiness ; it confers 
happiness, here below, through a confidence in the never- 
ending bliss of heaven, hereafter. 

Herein, lies the hundredfold, solemnly promised by the 
divine Author of the Evangelical Counsels to his chosen ones, 
even in this life (Matt. 19 : 29) ; for their consciousness 
of security, their assurance of eternal salvation, yea, even 
the discord which reigns between them and a wicked, per- 
verse world, pours over their hearts a peace which sur- 
passes all understanding (Phil. 4 : 7), a peace which the 
world cannot give (John 14 : 27), because it does not even 
surmise it. The thought of having sacrificed everything 
for God, of having made him their richest and most liber- 
al Creditor, in a certain measure, their loving debtor, fills 
their souls with the purest and most abundant consolations 
— consolations which even the rudest trials and changes of 
life fail to embitter. 

It may appear incomprehensible to the world how any 
one can find and enjoy peace in the midst of warfare, sacri- 
fices, and privations. 



— - 



And yet, once more we repeat, that it is peace, inexpress- 
ible peace ! No idle peace, no effeminate, lazy peace, based 
upon the granting of every desire, upon the constant yield- 
ing to corrupt nature, or upon an oft-repeated effort to grat- 
ify its insatiable cravings ; — a peace, rather, founded upon 
a holy self-hatred, upon sacrifice, and mortification of one's 
sensual inclinations, self-love, and self-will — It is a peace 
in poverty, in humility, in retirement, in patience, in the 
faithful performance of the most difficult duties of one's 
state of life. 

Marvelous contrast ! The worldling possesses whatever 
his heart desires : he is rich and in honor ; he enjoys him- 
self, feasts sumptuously, denies himself nothing ; and yet, he 
is not contented : he complains, he craves for more,he lives 
in fear, he worries, consumes himself, looks gloomily into 
the past and future ; whilst the man of sacrifice is cheerful, 
calm, in perfect harmony with God and himself. Consoled 
with regard to the past, he laments his errors and expi- 
ates ; full of confidence with regard to the future, which 
beckons him radiantly to the fair Land beyond the grave, 
— fearing nothing, hoping nothing, except what is eternal, 
— he lives a life of happy days, and would exchange his lot 
with none, yea, not even with the most favored of this 
world. 

This contrast is instructive tor you, young man, even 
though so high a call should never be yours. 

The world makes promises, but does not keep them. It 
unceasingly speaks of happiness, and gives only misery 
— open, public misery, or secret, gnawing misery. It speaks 
incessantly of peace (Jer. 6: 14), and behold there is no 
peace but unrest, confusion. (Jer. 30 : 8.) 

The religious holds fast to the promise of his Lord and 
Master. It is impossible for God to lie. (Hebr. 6 : 18.) 
And he says ; Come to me, all ye that labor and are 



heavy laden, and I will refresh you. (Matt, ii : 28.) 
Take up my yoke upon you ; . . . my yoke is sweet and my 
burden is light. (Matt. 11 : 29, 30.) Learn of me to be 
meek and humble of heart, and you shall find rest to your 
souls. More, still : Amen, I say to you, that every one 
that hath left house, or brethren, or sister, or father, or 
mother, or wife, or children, or lands, for my name's sake, 
shall receive a hundredfold, and shall possess life everlast- 
ing. (Matt. 19 : 29.) 



FOURTH BOOK. 



CONSUMMATION. 
513 



— 515 — 



138. 

HOLY YOUTH. 

" Venerable old age is not that of a long time, nor counted by 
the number of years j but a spotless life is old age'' 
(Wisd. 4 : 8, 9.) 

Why should not a young man be capable of solid vir- 
tue, even of high perfection ? Is this the prerogative only 
of age ? Do years, alone, give wisdom and experience ? 
By no means. Tliere may be young men who carry ripe 
sense in a youthfid breast, who, being made perfect in 
a short space, have fulfilled a long time. (Wisd. 4 : 13.) 

Venerable old age is not that of long time, nor counted 
by the number of years ; but the understanding of a man 
is grey hairs: and a spotless life is old age. (Wisd. 4 : 7-9.) 

Inspiring tliought ! — Tliough I am yet so young, I can 
be a saint ; I can acquire, and possess, true wisdom ! 

This is in my power. Does anything prevent me on the 
part of God ? Certainly not. It is his desire and will that I 
should be holy both in youth and age. When Christ says : 
Be ye perfect, as also your heavenly Father is perfect 
(Matt. 5 : 48}, his language is general ; it embraces 
every age, every sex, and every state. And when the Apostle 
says : This is the will of God, your sanctification, these 
words in no wise confine holiness to a certain age. 

I can be a saint. The grace of God is at my disposal as 
well as at that of the oldest and wisest. I can pray for it, 



- 5'6 - 



and God will not refuse his good Spirit to me, if I sincerely 
ask it. (Luke it : 13. I can find support in him, who 
says of himself : Wit'nout me you can do nothing (John 15 : 
5) ; but through my grace of assistance, you can do all 
things. (Phil. 4 : 13.) 

Difficulties there are ; — the frivolity and thoughtlessness 
of youth, the tumult of raging passions, inexperience, and 
weakness. But surely, these difficulties are not insurmount- 
able. 

Even though the understanding of a youth be less devel- 
oped than that of a man of mature age, througli the grace 
of God he is sufficiently capable of learning the science of 
the Saints. It is not years, natural intelligence, or worldly 
experience, that give an insight into the mysteries of holiness, 
but attention to the voice of God, meditation on divine 
things, and the good example of others. 

A spotless life is the best key to the deepest secrets of 
holiness. The pure heart is the most fitting mirror to re- 
flect the bright rays of the divine sanctity. 

Many things are in favor of the young. 

Prejudice and false principles are not so deeply rooted. 
Worldly views and maxims have not yet obscured the light 
of grace and reason. 

The heart is more open to impressions ; it is fresner, 
warmer, and more easily roused to enthusiasm for a great 
and good work. 

The young man calculates less ; therefore, he is the more 
enterprising. 

I can accomplish this work, great and arduous as it seems. 
O yes, my God ! I plainly hear a voice within me say : 
You can be holy ! My reason tells me the same ; the exam- 
ple of the Saints loudly proclaims it; Eternal Truth boldly 
declares it. I can be holy ; there is no real obstacle ; I 
am even obliged to be holy. 



— 5^7 — 



And yet — ? What prevents me from becoming a saint, 
and advancing in moral perfection ? 

Alas ! myself, and my own cowardice, my own abhor- 
rence of everything that is called sacrifice. 

I hesitate to employ the proper means. 

I shrink from every effort, I am afraid of warfare. I 
cannot resolve to resist my corrupt nature, to declare 
war against it, to conquer and reduce it to submission. 

But the seed must first die, before it can multiply. If 
it does not die, it will remain alone ; it will not spring up 
and bear a hundredfold. I am afraid of this death of 
mortification : and yet, this death is life, resurrection, im- 
mortality. 



139. 

HOLINESS. 

*' You shall be holy i because I am holy P (Levit. 1 1 : 46.) 

What else is human holiness but a thorough harmony of 
thought, word and action with those of the Infinite Holi- 
ness ? 

Young man, you imagine, perhaps, that sanctity is some- 
thing far above you ; that it means only heroic acts, mira- 
cles, extraordinary, superhuman deeds. 

You are mistaken. Holiness does not consist in the 
imitation of those attributes of God which concern his es- 
sential majesty, might, or wisdom. It is the imitation, as 
far as human frailty permits, of the sinlessness of God. 

Hence, it is not written : Be you almighty as your 



heavenly Father is almighty, or the like, but : Be holy, be- 
cause I am holy. (Levit. 1 1 : 46.) 

God is holy, because he detests sin and loves and wills 
what is good. 

God is holy, because he does not, and cannot, depart 
trom the eternal law of holiness, which he himself is. 

God is hoi}-, because he is all-pure, and no shadow of a 
fault can be found in him. 

God is holy, because whatever is morally good and per- 
fect, is found in him. 

God is holy by virtue of his nature. 

God is Essential Holiness. 

God is holy without measure or limit ; he is infinitely 
holy. 

In God, holiness is something complete and perfect, in- 
capable of increase or decrease. 

God's holiness is inscrutable ; he is the plenitude, the 
source, the measure, the model, and the end of all holiness. 

The rational creature is holy in so far as he detests sin, 
and loves and practises virtue. 

A creature is holy, if, in unwavering fidelity, he adheres 
to the eternal law, which is God himself. 

A creature is holy, if, in every possible manner, he as- 
pires to perfection. 

A creature, however, can be holy only througli God. 

In the creature, holiness is something accessor}-, ac- 
quired. 

The holiness of the creature is limited, circumscribed, 
finite ; he never loves God as he deserves to be loved ; he 
is never so united with God as to be changed into the es- 
sence of God. 

The holiness of the creature is mutable, capable of be- 
ing lessened or increased. 

The holiness of the creature is, and must be, a faint shad- 



ow of the infinite holiness of the Creator, and is nothing in 
comparison with it. 

Now, you perceive also how God could say to man, and 
was even obliged to say to him ; You sballbeholy, because 
I am holy. (Levit. ii : 46.) 

Because I am holy, you must be holy. For this, I have 
created you. By creating you for myself tiiat you might 
be worthy to enjoy the eternal Vision of the G jdhead, it 
was requisite for me to will, that you should be lioly : For 
there shall not enter into heaven anylliing defiled. (Apoc. 
21 : 27.) 

Because I am holy, you must be holy, — approximately, 
according to your ability, your state of life, and the meas- 
ure of grace given to you. 

0 God of sanctity ! I understand that I can n^ever at- 
tain to union with thee, in the life to come, if I am not 
holy, here below. Good and evil cannot unite. Thou art 
all-pure, all-holy ; therefore, I must be also pure and holy. 

What, then, have I to do, here on earth ? I must be 
purified more and more. 

1 must labor to destroy within me all that is unholy or 
imperfect — strive to grow more and more like to God. 
Virtue must gradually become a second nature to me ; I 
must learn to do good wiih pleasure and facility. 

But O, the weakness and frailty of my nature ! Let me 
not, however, give way to despondency. I am not com- 
manded to acquire holiness by my own unaided efforts ; 
I must, and can, arrive thereat only througli the grace of 
God. Sanctify me, O Lord I and make me according to thy 
own Heart, tliat I may be worthy to dwell with thee for 
ever. 

Young man, you imagine it to l)e extremely difficult to 
imitate God's holiness, because it lias never been pre- 
sented visibly before your eyes 



— 520 — 



Is this true ? Has no man seen it ? Has the holiness of 
God never really been made manifest ? What does faitii 
teach ? Have you not heard, have you not seen with your 
eyes, and handled with your hands, the word of life, which 
was from the beginning? (i. John i : i.) 

Has not God's sanctity, so to say, been incorporated in 
Jesus Christ, his only-begotten Son ? It would have been 
difficult for us to transfer the divine holiness, and apply our 
conception thereof to the circumstances of human life. 
The Son of God came to our assistance. He was made 
man — he dwelt among us — he lived like other men ; his ex- 
ample, his doctrine disclosed tlie whole depth and height 
of the holiness of God. Jesus says : Tlie things I have 
heard from the Father, the same I speak in the world. 
(John 8 : 26.) I work the works of him that sent me. 
(John 9:4.) 

Young man, enter into the spirit of Jesus ; and holi- 
ness shall no longer be an enigma to you. Follow the doc- 
trine and example of Jesus, and I assure you, that you shall 
be holy and perfect. (Matt. 5 : 48.) 

O my God ! it is my destiny to enter yonder blissful 
heaven, and join in the unceasing canticle of praise, which 
is sung before thy throne : Holy, Holy, Holy is the Lord of 
hosts. (Apoc. 4 : 8.) Should I not, therefore, endeavor to 
become holy myself, in order hereafter, to be worthy to praise 
and glorify thy holiness with all the Angels and Saints ? 



_ 521 — 



140. 

ASPIRATIONS FOR HOLINESS. 

Blessed are they that hunger and thirst after justice^ 
(Malt. 5 : 6.) 

The first and chief condition of holiness is to have a great 
desire and earnest will to become holy. 

Since holiness is not innate in us, since it is not given to 
us by God without our co-operation, and since it does not 
come to us of itself, we must strive for it ; that is, we must 
endeavor to overcome every obstacle, put our hand to the 
plow, and employ the necessary means for obtaining it. 

This striving proceeds primarily from a lively conviction 
that our co-operation with tl^e divine aid is absolutely ne- 
cessary. It depends, then , upon a true appreciation of what 
is called holiness. 

It is grounded not only upon the necessity of being soli- 
citous for the welfare of our soul, but of being solxitous for 
it to the utmost of our ability. 

It is rooted in a well-founded fear that it is but too easy 
to miss our aim. 

With this conviction, is associated the sincere wish to be- 
come as like to God as possible, and the resolution to make 
use of whatever, according to the purposes of God, can 
complete our transformation into himself. ]\Iy heart is 
ready, O God, my heart is ready. (Ps. 107 : 2.) What 
wilt thou have me to do ? (Acts 9 : 6.) Si)e^ak, Lord, for 



— 522 — 



thy servant heareth. (i. Kings 3:9.) O holy sentiments ! 
dispositions most pleasing to God I The soul desires to 
become perfect, as God himself is perfect (Matt. 5 : 48) ; 
but since God is infinitely perfect, she gives herself no rest^ 
being well aware, that the goal is still far off, however dili- 
gently and constantly she may labor for it. 

Behold, this is the thirst, the hunger, after justice, of 
which it is said : Blessed are they that hunger and thirst 
after justice : for they shall be filled (Matt. 5 : 6} ; — 
filled, indeed, though not completely satiated until here- 
after, in t'nat kingdom where no hunger or thirst or want of 
any kind exists ! — filled also in this world, through the 
consciousness of having done the will of God, and the fore- 
taste of an assured and over-abundant recompense. 

You have renounced mortal sin, — sin in general, but are 
you also aspiring to Christian perfection ? 

Are you burning with the desire of growing according to 
the Spirit of God, — to take deeper and deeper root in the 
virtues proper to you, and to mount higher and higher on 
the ladder of perfection ? 

O miserable short-sightedness ! We imagine we have 
labored sufficiently, when sin is removed, and we have 
acquired such virtues as enable us to escape punishment. 

Alas ! in this mean-spirited niggardliness our best powers 
are consumed, and the Heart of God is wounded, displeased. 
He continually reproaches us with our want of generosity, 
while conscience condemns our cowardice and half-heart- 
edness in his service. Not without reason, do fears some- 
times arise in our ungenerous hearts, regarding the security 
of our salvation. When we are so grudging with God, we 
cannot expect him to be very liberal wnth us ; our meanness 
closes the divine hand ever open to bestow upon his creat- 
ures the graces which they need, and. still more, those extra- 
ordinary helps which tiieir circunistances may require. 



— 523 — 



Enkindle, then, in your heart, young man, a very ardent 
desire to become more like to God. Do not rank yourselt 
among those wretched ones who always ask : Must I do 
this ? Am I obliged to do that ? Shall I lose heaven if I 
do not do it ? Mercenary souls ! Narrow hearts ! 

You know not to what a height of grace, to what degree 
of holiness, God would elevate you, if you would give your- 
self to him without reserve. See that you do not offer an 
insult to him, by prescribing limits to his holy purposes^ — 
by lingering and hesitating when he beckons you onward. 

Heaven holds not the same measure of happiness and 
glory for all ; the souls of the Blessed differ, as star differs 
from star in glory, (i. Cor. 15 : 41.) 

Great are our diligence and assiduity with regard to tem- 
poral things. We embrace all labors, and exert ourselves to 
the utmost to acquire competence or wealtli. We endeavor 
to ameliorate our condition, to become richer in knowledge. 
How numerous are the inventions and discoveries made in 
natural science ! Progress is the watch-word and motto of 
the age. 

Why not put forward these efforts in a cause infinitely 
more worthy of them ? Why not strive to make progress 
where it is alone truly valuable ? 

O young man, aim high, very high, if you would not have 
the arrow of your desire dragged violently down to earth 
by its gross weiglit. 



141. 



DIVINE INSPIRATIONS. 
''''Behold^ I stand at ihe door, and knocJzJ'' (Apoc. 3 : 20.) 

How oiten do I stand at the door of your heart, young 
man, knocking for admittance ! I, your Saviour, I, your 
well-meaning Counsellor, your most disinterested Friend, 
your Father full of affection and solicitude ! 

Will you not open to me ? 

Will you not open to me quickly ? 

Often I am forced to wait long before receiving any re- 
sponse ; often, entirely unheeded, I turn sadly away. 

Know, that you will never be holy, if you do not attena 
to my voice, if you do not faithfully co-operate with my 
grace. 

I make known to you my will ; you know what you have 
to avoid, what to do, in order to be saved. From my ex- 
ample, you can learn to act in the most perfect way, and 
merit the complacency of my heavenly Father in the fullest 
measure. 

I teach you profitable things. (Is. 48 : 17.) I conduct 
you in the way wherein it is expedient for you to walk. 

I am the light, which enlightens every man that comes 
into the world. (John 1:9.) I intend to enlighten your 
spirit. In this light, you see the path of duty, the moral 
greatness to which you are called, and how you can attain it. 

I send fire from heaven, and what will I but that it be 
enkindled in your heart ? (John 14 : 23.) 



— 525 — 



It is your duty to open your eyes to the light, and be 
ever guided by its rays. 

It is your duty to keep alive the holy spark within you, 
and never again to permit its fire to be extinguished. 

How blind are you to mistake your own interest, if you 
do not open your heart to my inspirations, if you do not con- 
scientiously follow them ! How much may depend upon 
one single inspiration ! 

How irreverently do you act, if you ao not hear my words, 
if you quickly forget them, or even despise them ! 

Yes, I stand at your door and knock, and if it remain 
closed to me, I pass by and offer my blessings to wiser and 
more grateful souls. 

For the future, listen more attentively to my voice, and 
be more docile. Keep more aloof from the world, that its 
turmoil may not hinder you from hearing my call, that its 
evil example may not teacli you to despise it. 

O, shut me out no longer from your heart ! Admit me, 
and suffer me to remain tl:iere ; I am its only joy, peace, 
and salvation. 

If any one love me, he will keep my word ; and my Fa- 
ther will love him, and we will come to him. and will make 
an abode with him. (John 14 : 23.) 



142. 

INSTRUCTION AND GUIDANCE 
" coniliiually loi/h a holy //la/i." (Ecclus. 37 : 15.) 

There are ma^^y wrong roads — there are many circuitous 
ways ! How important it is to be rightly guided ! 

A good guide leads us more securely, more quickly, and, 
more meritoriously to our end. 



- 5^6 - 



Even the path of holiness has its dark and dangerous 
places, its rough, steep ascents, its fatal precipices. Shall 
we then walk it without a guide ? 

AVoe to him that is alone ; for when he falleth, he hath 
none to lift him up. (Eccles. 4 : 10.) 

He that trusteth in his own heart, is a fool. (Prov 28 : 
26.) Be continually with a holy man, whomsoever thou 
shalt know to observe the fear of God ; whose soul is ac- 
cording to thy own soul ; and who, when thou shalt stumble 
in the dark, will be sorry for thee. (Ecclus. 37 : 15, 16.) 

This man is your confessor, your spiritual director. 

True, it is immaterial from whom you receive absolution, 
provided it be from a duly-authorized priest of God. Yet, 
it is by no means immaterial who is your spiritual director. 

The priest in God's place is not only judge, but also 
physician, and 3 0a understand very well, how much one 
physician can differ from another. 

The guidance of souls goes farther than the mere admin- 
istration of the Sacrament. 

There are many things, the knowledge of which is very 
essential to a soul eagerly solicitous for her salvation. She 
needs to know the manner of successfully combating temp- 
tation, the mode of intimate converse with God, the mani- 
fold forms of prayer, the practice of certain good works 
the most perfect way of fulfilling the duties of one's state 
of life, the acquirement and perfection of individual vir- 
tues. 

Young man, are you already so enlightened in all these 
matters, that of yourself you can always find the shortest, 
best, and most secure path ? 

O, let us not trust to ourselves in spiritual matters, any 
more than in temporal. 

It would be botli sad and absurd for a blind man to pre- 
sume to lead liis blind brother. No less sad and absurd is it 



for a blind man to act as his own guide on uneven, intricate, 
and unknown paths. 

Men generally place much confidence in a true friend, 
and lay great weight on his words. More valuable than a 
mere friend, a companion at table (Ecclus. 6 : lo), is that 
friend who is solicitous only for the welfare of your soul, and 
who possesses the skill and experience to promote it. 

Men engage counsellors in their worldly affairs ; they 
deliberate with them often and minutely on business pro- 
jects ; their knowledge is utilized, their opinions and ad- 
vice attentively hearkened to. Is it not also both neces- 
sary and judicious to make the affair of our interior life the 
subject of prudent deliberation ? 

Men have teachers to instruct them in science and art, 
and for many years give themselves up completely to their 
direction, receiving all their instructions as oracles. 

And yet, the path of earthly science is not so difficult and 
intricate as that of the science of salvation ! 

The mistakes and errors possible in temporal matters 
are far less serious in their consequences, than those to 
which the soul is exposed in the affairs of Eternity ! 

The question, on the one hand, merely concerns earthly 
wisdom, temporal gain, the cultivation of the understand- 
ing, a position in human society — on the other, the science 
of salvation, the soul, God, and eternity are all involved. 

Dear young man, how thankful you should be to divine 
Providence, if it gives you a tried master for your interior 
'life ! 

Behold, your knowledge and will are yet very deficient, 
and this deficiency will be supplied by an enlightened guide. 

Where is your experience ? Do you know the world 
sufficiently? Will it not deceive and ensnare you? Do 
you clearly perceive all the wiles and delusions of tlie Evil 
One ? Do not over-estimate your own strength. 



— 528 - 



Alas ! there are a thousand things to be learned about the 
allurements of the passions, the delusions of self-love, the 
nature,'deveIopment, and inner connection of the different 
virtues ! Do you not sometimes need the spur, sometimes 
the bridle, and again, the support and protection of a strong 
arm ? Will you fight the hot battles of youth alone ? Do 
you not know that a brother that is helped by his brother, 
is like a strong city ? (Prov. i8 : 19.) 

In a more accurate knowledge of the world and of self ; in 
that deeper insight into the nature of virtues ; in that dis- 
tinction, often so difficult to discern, of that which is good 
from that which is better ; in that circumspection in the 
choice of the means, — in all these things, how much do you 
not stand in need of an eye that sees with and for you, of 
a hand that is active with and for you ! How valuable to 
you would be another's prudence and experience ! How 
many dangers you would escape by means of such guid- 
ance ! How many round-about ways would you not avoid ! 

It is madness and presumption to expect to arrive at the 
science of the Saints, the most serious, the most important, 
of all sciences, by the immediate operation of the Holy 
Ghost. This would be a miracle, only vouchsafed to some 
few of the Saints, because of exceptional circumstances. 

The ordinary course of divine Providence is to lead men 
by their fellow-creatures ; and truly, never will guidance 
be wanting to him who desires to be led, and who is 
ready to follow, like a little child, his heaven-appointed 
guide. 

By the aid of faithful directors, skilled in the spiritual 
life, the Saints became what they were, attained the height 
of sanctity, and the heavenly bliss and glorv which ihey 
now enjoy. 

Ah ! truly precious is that guide to eternal life, to whom 
the heart can intrust itself, to whom it can confidingly dis- 



— 529 - 



close its most secret folds, and from whom flow counsel, 
instruction, consolation, or warning, according to the needs 
of the moment. Desolate and forlorn are you, if you lack 
such a friend ! 

You ask, where shall I find this guide and friend ? 

The man, who in the desired way can be of use to you, 
ought, above all, to be a man of God. 

He ought to be experienced in the ways of the Lord, in 
the interior life. 

He ought to know youth in its life and aspirations, in 
its goodness and perversity, in its inclinations both for good 
and evil. 

He ought to have a heart full of love and compassion. 
Cowardly indulgence should be as far from him as rough 
severity. Gravity and sweetness should be united in him, 
his earnestness should not offend you, and his mildness 
should not make you bold. 

He ought to be a man to inspire you with confidence ; so 
that you may have no difficulty in opening your heart to him. 

He should show the liveliest, most active solicitude for 
your spiritual welfare. He should prove, that he seeks only 
your highest interest, only the salvation of your immortal 
soul at any price. 

He ought continually encourage you to the frequent and 
worthy reception of the Sacraments, and manifest just 
thereby that he intends to lead you by supernatural means 
to the supernatural life, and to confirm you in it. O pray, 
that God may direct you to such a spiritual guide ! Seek 
out some faithful man to go with you in this most danger- 
ous journey from time to eternity I 

Thrice happy are you, when you have found him ! In 
him, you have a friend, in the fullest sense of the word ; 
and a faithful friend is the medicine of life and immortality : 
and they that fear the Lord shall find him. (Ecclus. 6 : 
i6.) 



143. 



THE LOVE OF GOD. 
" Love is the f ulfilling of the laiv.'"' (Rom. 13 : 10.) 

Love is that heavenly element, in which and by which 
holiness lives. Holiness, in its turn, begets love, which is 
the crown and queen of all virtues. 

Wonderful reciprocal relation, founded in the nature of 
God himself ! 

God is holy because he loves himself ; and God loves 
himself because he is holy. If holiness is the cause of his 
love, love is the cause of his holiness. 

Man is holy only in as far as he loves God ; the more ar- 
dently he loves God, the holier he is. But he also loves 
God the more ardently, the holier he is ; and the measure 
of his holiness is the measure of his love. 

Love and holiness resemble two majestic rivers, whose 
mighty floods, whilst they mingle together, yet retain, intact, 
their respective and peculiar color and character. They 
both run to the same sea. The shores of the one are the 
shores of the other, the bed of the one is the bed of the 
other. Their waves lean towards each other, they mutually 
carry each other onward ; and the stronger their united cur- 
rent, the quicker their arrival at their ultimate end. 

Tell me how much you love God, and I will tell you how 
holy you are. 



— 531 - 



Love is the fulfilling of the law. (Rom. 13 : 10.) The 
more man loves God, the more perfectly he fulfils his divine 
commandments. 

He is holy who perfectly fulfils the law ; for, in perfectly 
fulfilling the law, he avoids evil and does good. What is it 
that urges him to this perfect fulfilment of the law ? 
Chiefly, love. 

The lover is one in whom the action corresponds to the 
mind ; one who, with all his strength, does the will of him 
whom he professes to love. The will of God finds its ex- 
pression in the law ; the most perfect doer of the law is, 
therefore, also the holiest. Whither, then, does love lead ? 
To sanctity. 

Young man, love God more and more ardently, more and 
more intimately and actively, and you will become holier 
and holier, richer and richer in virtues, more and more 
perfect. 

Young man, love is the foundation of all holiness, the 
measure of all holiness, and the fulness of all holiness. 

Why do the blessed inhabitants of heaven always remain 
Saints I Because they never cease to love. 

Why do they now love God ceaselessly ana with such ar- 
dor that, in comparison thereto, their love of God whilst 
upon earth, was scarcely a tiny, wavering spark ? Because 
now only they are Saints. 

Love is the fulfilling of the law. ^^Rom. 13 : 10.) The 
bond of perfection is Charity. 

Love, then, and love by imitation ; that is, love God as 
God loves us, giving yourself entirely to him, walking be- 
fore him, working and suffering for him, and aliennting 
yourself altogether from creatures, for the love of him. 



^ 532 — 



144. 

THE MEASURE OF OUR LOVE FOR GOD. 

Thou sJialtlove the Lord thy God with, thy in'JioIe heart." 
(Luke 10 : 27.) 

O Lord, thou thyself hast indicated the measure of our 
love for thee ! Tliou hast said : Thou shalt love the 
Lord tliy God with thy whole heart, and with thy whole 
soul, and with all thy strength, and with all thy mind. 
(Luke 10 : 27.) Vouchsafe to disclose to me the full mean- 
ing of these words, which I now but faintly comprehend. 

My son, these words are only an extension of those other 
words : Love God above all, and as much as you can. 
Above all ; therefore : With thy whole heart. As much as 
you are able ; therefore : With thy whole soul, and with all 
thy strength, and with all thy mind. All that is in thee 
must be subservient to this love. There must be no power 
of the body, no faculty of the soul, which does not tend to 
it, that is not occupied with it, that does not devote itself 
to it. 

Thou shalt love me with thy whole soul. Your under- 
standing m.ust be directed to me, and ever employed in 
penetrating deeper and deeper into my perfections. 

Your memory should often recall the great benefits 
which you have received, and daily receive, from me. 

Form to yourself principles and maxims grounded upon 
my love ; — principles whose solidity is able to withstand 
and repel all the corrupt maxims of the world. 



— 533 — 



Imprint deeper and deeper in your soul my image,— 
the image of the God-Man, Let it be continually before 
your eyes, — now, especially, in the years of your youth, 
that it may be your best safe-guard against the impres- 
sions of a wicked world, so vehement, so alluring, so perse- 
vering, in its assaults. 

Thou shalt love me with thy whole heart. Your will 
must keep pace with your understanding. Often say : 
What have I in heaven ? and besides thee what do I de- 
sire upon earth ? (Ps. 72 : 25.) I must be the only object 
of your desire, since I am the highest good. Subordinate 
goods must be desired and loved only in a subordinate 
measure, and in relation to me ; but I, in and above all 
things, for myself alone ! 

Thou shalt love me with all thy mind. Love should at- 
tract your every thought to me ; it should make you cling 
to me with all the fervor and intensity of your intellect. 
Your youthful mind, so tender and so lively, should have 
me as its first and chief object. 

Thou shalt love me with all thy strength. As no fibre 
of your heart must withdraw itself from my love, so no 
power of your body must have any other end but me, your 
best and highest Good. You are composed of a body and 
a soul . love is the duty of both, — hence, your body must 
assist your soul, that she may serve aud glorify me. Senses, 
limbs, and strength, must be devoted to me ; health and 
life must be devoted to me ; acting or suffering, your body 
must be a victim of love. 

Behold, thus shall you love me with your whole heart, 
with your whole soul, with all your strength, and with all 
your mind. 

O my God, how grudging and ungenerous have I hitherto 
been towards thee ! What must thou think of my ingrati- 
tude ^ O sad truth ! I have fixed upon creatures tliat heart 



— 534 — 



which belongs to thee, and which should be entirely de- 
dicated to thee. And did I thereby become any richer, any 
happier ? Alas ! no ! greater and greater became my 
poverty, more and more gloomy and dismal, the void within 
me ! 

O my God, this shall last no longer ; there must be a 
change, Teach me to love thee as thou deservest, and as it 
is expedient for me. Grant me one glance into thy infinite 
and most amiable loveliness — display before me the glorious 
beauty of thine attributes, that I may burn with love, and 
give my young heart to thee, whole and undivided, now and 
for ever more. 



145. 

THE BENEFITS OF GOD. 

" God is charity''' (i. John 4 : 8.} 

O God, my God, how exceedingly great is thy goodness 
towards me I 

When I consider all that thou hast done for me, the 
most unworthy creature cn the face of tlie earth, I am 
deeply abashed, and the superabundance of thy love over- 
whelms me. 

Thou hasl called me into existence, and given me the being 
which I now enjoy ; thou hast drawn me out of nothing, 
out of the obscurity of eternal forgetfulness, and given me 
a place among the countless creatures in whom thou dost 
manifest thy power and goodness. 

Thou hast given me this body with its members, with its 
senses — a master-piece of thy inscrutable wisdom. 



535 — 



Thou hast given me this soul, a spirit created accord- 
ing to thy own image and likeness. My understanding 
and will are thy gifts, as well as those glorious preroga- 
tives of thought, feeling, and knowledge, which elevate man 
so high above all animate, inanimate, and irrational creat- 
ures, lean know thee, the most perfect Being ; can love 
thee, the highest Good. O nameless benefit, which con- 
stitutes the nobility of my soul and her whole happiness ! 

Thou hast placed the entire visible creation at my dis- 
posal ; it is subject to me, and I am its king. Through it, 
I can grow in thy knowledge ; through it, I can increase 
in thy love, availing myself of creatures as so many rounds 
of a ladder by which I can ascend to heaven. 

The good spirits, even those exalted princes ot heaven, 
thou hast given charge over me, to keep me in all thy ways, 
and to bear me upon their hands, lest I dash my foot 
against a stone. (Ps. 90 : 11,12.) ^ 

But, in giving me this entire visible world, and the minis- 
trations of the holy Angels, thou thyself drawest near to me, 
for in thee and through thee, is all, and in every creature 
there are traces of thy infinite perfections. 

Yes, love delights in communication. Even thy essence, 
O God, thou hast, as it were, communicated to us, by de- 
scending from heaven and becoming man — uniting the hu- 
man and divine natures in one Person, through an un- 
heard-of and incomprehensible love for us. 

O ineffable mystery of the Incarnation of the Word . O 
God, who hast so loved the world as to give it thy only-begot- 
ten Son. (John 3 : 16.) For my sake, he comes into this mis- 
erable world, taking the form of a servant. (Phil. 2 ; 7.) 
He becomes a weak babe, lives and toils in abject poverty 
— forme ; he teaches, and goes about doing good (Acts 10 : 
38) — for me ; he delivers himself to his enemies, suffers 
and dies — for me ! When I was not, thou createdst me ; 



— 536 — 



and when I had gone astray, thou broughtest me back to 
thyself. 

And wimt wonderful lessons emanated from thy divine 
lips ! What examples of all virtues didst thou not bequeath 
as a divine legacy to me ! 

The establishment of the Church, authorized to continue 
the work of Redemption, inaugurated by thee ; the means 
of salvation which thou hast deposited in the bosom of thy 
Church ; the thrice holy Sacrament, in which thou still 
continuest to dwell, in order to serve as the food, the nour- 
ishment, and the strength of my soul, — all appeal to me as 
visible memorials of an unbounded love, most powerfully 
urging upon me a return of love ! 

Moreover, thou givest thyself to me through the grace 
which is always at my disposal, which guides, strengthens, 
and encourages me ; which opens heaven to me, and assists 
me continually, in order that I may arrive safely at the 
haven of eternal bliss — the participation of thy own glory. 

But, O God of love, these are but the benefits which I 
share in common with all other men ! 

In how many things, besides, hast thou not shown special 
kindness towards me ! 

The parents whom thou gavest me, all the circumstances 
and events of my life, joyful or sad, have, no doubt, been 
wisely ordained for the securing of my temporal and eternal 
welfare. 

What particular talents didst thou not give me ! With 
what goods cf fortune didst thou not favor me ! How 
many germs of good hast thou not sown in my young 
heart ! How many special graces and inspirations to re- 
pentance ! Now, a gentle voice urging me to confession ; 
again, breathing within my heart at holy Communion, an ar- 
dent impulse pressing me to serve thee more fervently, and 
to give myself to thee more thoroughly I 



— 537 — 



How wonderfully hast thou guided the steps of my 
youth ! From how many dangers of body and soul hast 
thou not rescued me ! 

With what love and clemency didst thou receive me, 
thy prodigal son, after, this or that aberration ! 

And, alas ! many benefits there are which my soul does 
not recognize at all, because of its feeble and defective 
vision. 

Ah ! the day of judgment will reveal a multitude of 
graces unknown and unthought of, whereby thou hast, in 
a special manner, shown thy love for me ! 

Thy munificence, O God, appears in a still brighter light, 
when I consider who thou art, and who I am. Apart from 
the number and magnitude of thy benefits, the infinite dis- 
tance between the Giver and the receiver, between the man- 
ner of giving and receiving, should fill us with awe, and with 
a still keener appreciation of thy benefits. 

Thou, O divine Giver, art the infinite, the eternal, the 
only great and glorious Being—whilst I — am made in time, 
out of nothing — am frail, weak, vile, and miserable. 

Dost thou, perhaps, love me only as a good sovereign 
loves his subjects, or as a kind master, his servants? O 
no! Our Father who art in heaven. (Matt. 6 : 9.) Abba, 
Father (Rom. 8 : 15), we are thy sons — and thou dost al- 
low us to say that thou lovest us as a Father. 

Not to-day, nor yesterday, nor last year, hast thou loved 
me. I loved thee with an everlasting love (Jer, 31 : 3), 
thou sayest thyself. From eternity, thou didst think of 
me, didst make plans for my welfare, didst ordain what 
thou considerest expedient for my salvation. 

And what advantage accrues to thee from all this liber- 
ality towards me ? Dost thou, perhaps, stand in need of 
me ? Art thou dependent upon a return of love from any of 
thy creatures ? All the beasts of the world are mine, the 



- 538 - 



cattle on the hills, and the oxen. I know all the fowls of 
the air, and with me is the beauty of the field. If I should 
be hungry, I would not tell thee ; for the world is mine, and 
the fulness thereof. (Ps. 49 : 10-12.) 

Thy love, then, is the most disinterested that can be 
thought of. At all events, thou layest no claim to any re- 
cognition or gratitude on my part, which would not in the 
end benefit myself, and draw down new and greater bless- 
ings upon me. 

O God, thou art truly all love ! 

O abyss of goodness ' O ocean of love ! Love without 
height, without depth, without breadth, without length — 
boundless love, unsearchable love ! Truly, here deep call- 
eth on deep (Ps. 41 : 8), the depth of thy goodness cries 
out to the depth of my unworthiness. 

O good, magnanimous, disinterested Giver ! what shall I 
render to thee for all the things that thou hast rendered to me, 
and still dost render to me? (Ps. 115 : 12.) 

O my God, if, after all these benefits, my heart does not 
beat only for thee, still its pulses for ever — it is not worthy 
henceforth to live ! 

Thou mightest have called into existence some nobler soul 
than mine, — thou mightest have overwhelmed her with 
such benefits, as thou hast showered upon me, and doubtless 
she would have melted away in the glowing fires of divine 
love, and been consumed in the service of her God, — but my 
heart — how long will it remain cold — how long, O Lord ! 
will it resist thy mighty constraining love ? 



— 539 — 



146. 

GRATEFUL LOVE. 

"Zd"/ us love God, because God hath first lotted usT 
(i. John 4 : 19.) 

Love cannot exist without communication. 
It is my turn, O Lord, to reciprocate thy love. I must 
love thee, because thou hast first loved me. (i. John 4 : 

19.) 

But Iiow paintuUy do I now feel my poverty and naKed- 
ness, O my best and most disinterested Benefactor ! 

O that I could multiply myself a thousand times ! O 
that I could dedicate to thee, with my own, thousands and 
thousands of hearts ! 

Alas ! how little have I that is wortliy of thee ? What- 
ever I have, comes from thee ; if I offer it to thee, I only 
offer to thee what is already thine by every just title. 

And yet, thou art satisfied with it ! 

Why do I delay to offer thee, in return for all thy infinite 
love has done for me, this gift which thou dost ardently de- 
sire of me — my heart ? My son, give me thy heart. 

Accept, O Lord, and take to thyself my whole being, — 
my liberty, my memory, my understanding, my will. All 
my possessions, whatever is in me, I owe to thee ; thou hast 
given them to me ; I now restore all to thee. I will reserve 
nothing to myself, but place all at the disposition of thy holy 
will. Give me only thy love and grace, and I am more than 
rich ; — I desire no more. 



— 540 — 



Gratitude consists, first and foremost, in an acknowledg- 
ment of benefits received. 

Then, It consists in the remembrance of those benefits. 

Moreover, It consists in the inclination of the will, to re- 
quite one's benefactor according to one's ability. 

Up to this point, gratitude is interior. The livelier 
our conviction of indebtedness, the more we appreciate the 
proofs of our Benefactor's love, the more frequently our 
memory recalls the benefits received, — the livelier, the truer, 
the warmer, our desire to love, to delight, to make sacrifices 
for our Benefactor. 

But — does gratitude consist merely in thouglits, feelings, 
or words ? They are but its beginnings, its basis. 

God did not content himself with mere sentiment in our 
regard. I have loved thee with an everlasting love ; there- 
fore, have I drawn thee, taking pity on thee. (Jer. 31 : 3.) 
Behold the fact ! What Is there that I should do more to my 
vineyard, that I have not done to it ? (Is. 5 : 4.) Behold 
the fact ! God so loved the world as to give his only-be- 
gotten Son. (John 3 : 16.) Again, behold the fact ! 

To be grateful, Is to desire, to continually seek, opportu- 
nities of causing joy, or of doing some service to one's bene- 
factor. Gratitude means action, sacrifice. The greater 
the service I am ready to render my benefactor, the more 
joyful the sacrifice I make for him, the more intimate, the 
livelier, and truer is my gratitude. 

Hence, fire is the symbol of love. The flame continually 
flickers, it is never at rest ; fire consumes ; it cannot remain 
inactive ; it communicates itself. 

O Lord, how true It is that thou art a consuming fire ! 
(Deut. 4 : 24.) O, that I also were a consuming fire ! 
Break forth, O smouldering flames within my heart, — con- 
sume, devour, change 

Alas ! there is nothing here but coldness, sloth, indiffer- 
ence, inactivity ! 



— 541 — 



O ingratitude ! O torpidity ! Young passionate heart, 
in other affections so glowing, so susceptible, so excitable, 
— how can you be so cold and indifferent towards God, your 
only Good ? 

Thou hast come to cast fire upon the earth, O Lord, and 
what wilt thou but that it be kindled ? Like sparks among 
the reed, thou hast sown benefits without number or meas- 
ure over the face of the earth. Those glowing sparks are 
capable of warming the hardest metal and melting it like 
wax : many of them have fallen into my heart, and yet, have 
failed to thaw its icy surface, much less, to melt its frozen 
depths ! 

O shame, neglect, contempt ! O responsibility ! Creat- 
ures captivate us — God does not ! creatures hold us chained 
to themselves — God is driven to a remote distance ! Hu- 
man love is always victorious — the love of God does not 
conquer ! 



147. 

THE LOVE OF CONFORMITY. 

" Vea, Father ; for so hath it seemed good i?i thy sight'* 
(Matt. II : 26.) 

Grateful love makes a sacrifice of the will as well as of 
the spirit. 

If it wishes to be one with God, by thinking of God, — by 
thinking and judging like God, it will be yet more deter- 
mined to will what God wills, and as he wills. 

Thy will be done on earth as it is in heaven, (Matt. 6 ; 



542 — 



lo.) Thy will be done in me ; thy will be done always, 
everywhere, and in its entire extent ! My Father, since it 
hath seemed good in thy sight, my heart is agreed. 

Nothing happens, except thou hast willed or permitted 
it. The morally bad alone comes not from thy will ; its 
Author thou art not, its Author thou canst never be. With 
the exception of sin, tlierefore, which is solely the work of 
our abused liberty, nothing happens, that is not willed or 
permitted by thee. 

Good things and evil, life and death, poverty and riches, 
are from God. (Eccles. ii : 14.) Lots are cast into the 
laps ; but they are disposed of by the Lord. (Prov. 16 : 
33.) Not even a hair falls from our head, not even a spar- 
row falls to the ground, without the permission of the 
heavenly Father. (Matt. 10 : 29.) 

O consoling truth ! capable of mitigating every pain, of 
making every difficulty surmountable, of changing every 
fear into courageous trust ! 

Do not be staggered by a seeming contradiction. Is not 
God's will, the holiest and most perfect ? Can he will any- 
thing that is not good, that does not agree with his holiest 
perfection f And, what concerns us personally, can God, 
who is charity (i. John 4 : 8), who has proved most 
practically how well he loves us, — can he will or permit any- 
thing that would not be for our advantage ? Must not all 
things work together unto good, to such as love God ? 
(Rom. 8 : 28.) And yet, we murmur and repine at the 
dispensations of Providence, we become quickly pusillani- 
mous, and refuse to commit ourselves entirely to God 

In all circumstances of life, young man, say always with 
the much-tried Job : Blessed be the name of the Lord. 
(Job I : 21.) 

In adversity, in loss and misery, say : The Lord gave, 
the Lord hath taken away : blessed be the name of the 



— 543 — 



Lord. (Job I : 21.) For, if we have received good things 
at the hand of the Lord, why should we not receive evil ? 
(Job 2 : 10.) 

In prosperity, when everything goes according to your 
wishes, again say : Blessed be the name of the Lord ! — 
but, say it sincerely, rejoicing more in the fulfilment of 
God's will, than in the gratification of your own, or in the 
temporal advantages and honors accruing therefrom. 

It is a great art, young man, to make one's own will 
conformable to the will of God — an art, which, to be ac- 
quired, must be learned and practised early. In youth, 
everything is more pliable, more docile, more tractable, — 
the will not excepted. Accustom yourself, then, to conform 
yours to God's will in all things. 



148. 

MAGNANIMOUS LOVE. 

" 1 will spend and be spent. (2. Cor. 12 : 15.) 

Magnanimous love is ever ready to do the holy will of 
God, even in difficult things ; it works for him with alac- 
rity, and desires to make even greater sacrifices, were they 
called for. 

Lord, what wilt thou have me to do.? (Acts 9: 6.) 
This is the question which the magnanimous soul asks, 
without intermission, challenging God, so to say, to impose 
the heaviest of burdens upon her. 

My heart is ready, O God, my heart is ready. (Ps. 107 ; 



— 544 - 



2.) O my Lord, and my God (John 20 *. 28), Is there any- 
thing thou canst think of that would be too difficult for my 
love, too arduous for my courage ? Through thee, my God, 
I shall go over a wall. (Ps. 17 : 30.) Grant that I may 
sacrifice myself for thee, — that I may generously spend 
and be spent in thy service ! Give me strength to do what 
thou dost wish me to do ; ask of me whatever thou wilt. 

O holy combat of love ! The almighty God wrestles 
with his devoted creature, as Jacob wrestled of old with 
the angel. And lo ! the mighty One is vanquished ! 
He retreats, while tlie loving soul pursues him. God had 
demanded of it a certain sacrifice, and already it is consum- 
mated ; a second sacrifice was required, and it also was 
not refused. The soul, as it were, rises above her nature. 
All the wishes of God, even the most far-reaching are 
within the compass of her efforts. Heroic actions are per- 
formed, heroic virtues are practised with ease, as it were, 
naturally, without any of those ungenerous hesitancies or 
retrospective regrets, which steal time, and diminish merit. 

Young man, do you say tliat your age is too tender for 
such unselfish heroism ? 

If it is not possible to youth, to what age should it be ? 
Young people are capable of deeper impressions ; their 
feelings are livelier, their will, more venturesome, their ac- 
tivity, greater. Enthusiasm is more natural to youth than 
to maturer years or old age. 

Accustom yourself faithfully to follow the gentle inspi- 
rations of God. Labor even to outdo the requirements of 
grace. Prevent the wishes of God. Throw yourself entirely 
into his arms. 

O, what we might become, if we would but place ourselves, 
entirely and without reserve, at the disposal of God ! 

Magnanimity of the soul is altogether different from nat- 
ural great-h^artedness and generosity. The latt^rj it is trii^ 



— 545 — 



IS of divine origin, ana serves the former as a basis and sup- 
port ; but spiritual magnanimity has otlier things for its 
object ; its end differs from the means which it employs. 

Natural magnanimity divests itself of a certain possession, 
m favor of its neighbor. Supernatural magnanimity gives it- 
self to God, in order to please him. Understanding, will, lib- 
erty, honor, health, life — whatever is dear to us, and, as it 
were, constitutes one thing with us, the magnanimous soul 
is ready to sacrifice. It is easy to understand that it is 
harder to renounce one's will, one's entire being, than 
merely one's temporal possessions. 

Natural magnanimity is often accessible to self-interest ; 
vanity, ambition, human considerations, are not seldom 
the chief levers of a magnanimity which has not yet ascended 
to a thorough detachment from self. 

Supernatural magnanimity, on the contrary, aims solely 
at the glory of God ; it knows that it attains its aim, 
the more perfectly, the more man divests himself of him- 
self. Therefore, selfish motives disappear as of themselves, 
since corrupt nature, in such circumstances, far from being 
gratified, approaches nearer and nearer the final death of 
self-sacrifice. Victories, on this territory, moreover, are 
gained only with much pain and labor ; and the magnani- 
mous man is so well aware of his own impotence and of the 
power of grace, that there can be little question here of 
self-complacency. 

Natural magnanimity has its limits, which are set to it by 
the manifold and mutable relations between man and man. 

The magnanimity of the soul is, in a certain measure, 
limitless. God, being the highest, the most perfect of 
Beings, is, tlierefore, worthy of the highest Viomage, of the 
most perfect service. Man is, and ahva3 S will be, finite ; 
hence, his service can only be a finite one. Be it ever 
so great, it always falls infinitely behind what is adequate 
and justly due. 



— 54^> — 



To the truly magnanimous soul, even the greatest sacrifi- 
ces appear as nothing. She may have accomplished the 
most heroic and sublime deeds, yet, to lierself, she seems to 
have done nothing ; and such a one is ever ready lo cry 
out to his divine Master : I am an unprofitable servant. 
(Luke 17 : 10.) Having God alone always in view, she 
regards not what she has sacrificed ; she sees only what 
God properly deserves. 

Lord ! the abashed soul cries out, I cannot render thee 
the service thou dost deserve. O, take me entirely to 
thyself, and make out of me a sacrifice for thyself, accept- 
able to thy infinite majesty . Glorify thyself in me, and 
dispose of me according to thy pleasure ! 

Do not permit me to apply the weaic measure of my 
misery to the greatness of thy being. Grant me the grace 
so to think of thee, as becomes thine omnipotence, and to 
sacrifice myself accordingly ! 

Seeing the sincerity of such a soul, God showers his 
grace abundantly down upon her, for he will never permit 
himself to be outdone in generosity. 

And soon the soul knows nothing ot pam or difficulty ; 
every yoke is sweet to her, and every burden light, (Matt. 
II : 30.) She is astonished that God demands so little ; 
she would be ready for much more difficult things. She 
cries out : With ease I run the way of thy commanaments, 
since thou dost enlarge my heart. (Ps. 118 : 32.) God oper- 
ates in her, and she in God ner strength is continually 
renewed ; she takes wings as eagles ; she runs and is not 
weary ; she walks and faints not. (Is. 40 . 31.) 

O generosity ! O magnanimity . O nobility of mind ! 
O greatness of soul ! as rare as admirable, requited with 
unspeakable glory by the most just God, who leaves noth- 
ing unrewarded, but renders to every one according to his 
works ! . , 



— 547 — 



I 



149 

THE PRESENCE OF GOD. 
^'Walk before Jfie^ and be perfect. " (Gen. 17 : i.) 

My son, you have rightly understood it. The love 
which you owe me, your Lord and God, your most gener- 
ous Father and Benefactor, must not stop short at feelings 
and sentiments, nor manifest itself only in words. You 
must go farther ; you must act, as well as think, feel, and 
talk ; you must give yourself to me, as far as your natural 
weakness will permit. 

Listen to an excellent means of manifesting your love for 
me, and, at the same time, of growing in this love. 

When I bestow benefits on you, I do not do it as froni a 
distance, and, as it were, through the hands of others. A 
prince makes a present to his subject through one of his 
courtiers ; but I come myself, I am here personally. 

Wherever you receive something from me, there I am 
the giver, with the gift. 

There is no being, without me, or, as it were, outside 
of me. Wherever my creatures live, feel, think, and 
will, — there, they live, feel, think, and will through me and 
in me. Animate and inanimate creatures, rational and ir- 
rational beings, all exist in and through me. 

The higher and more perfect the creature, the more effi- 
cacious in it is my creative and preserving power, 



- 548 - 



You certainly know, how necessary my presence is to all 
creatures. Would they not return into their original noth- 
ing, if 1 withdraw my hand from them ? 

Is their preservation not a continually renewed creation ? 
Does not what I have created, continue to exist because I, 
the almighty and omnipresent, uphold all things by the word 
of my power (Hebr. i : 3), — because I support this tender 
and frail existence of the creature, through my power, and 
through the means of my unalterable essence, which I have 
from myself from all eternity ? 

Never forget this, my son : A very great love I exhibit to 
you, by giving you personally every best gift, and every per- 
fect gift. (James i : 17.) 

And you, too, are solely through me and in me. Yes, 
through me alone, you are, you live, feel, think, and will. My 
image I have imprinted in your soul ; according to my like- 
ness, I have created you. You are my consecrated temple ; 
within you, I dwell, and I am more closely united to you than 
you are to yourself. 

Walk, then, before me, and be perfect. (Gen. 17 : t.) 

Remember, that I am always around you, within you, with 
you ; this remembrance is the richest source of righteous- 
ness. 

Say : The Lord is with me, — how can I do a wicked thing 
before his eyes ? (Gen. 39 : 9.) 

Say : The Lord is my light and my salvation, whom shall 
I fear ? (Ps. 26 : i.) 

Say : The Lord is with me, — he will direct my youthful 
steps, teach my inexperience, and support my weakness. 

Say : The Lord is with me : before his eyes I do what 
I do : shall his sight not move me to do what is right ? (Ps. 
15 : 8.) 

Say : The Lord is with me — my prototype, my mode], is 
before my eyes,— I need only copy what I see. 



— 549 ■— 



Say : The Lord is with me, — wny should I inordinately 
long for worldly companions ? 

Say : The Lord is with me, — to him, I will tell my grief ; 
ith him, I will seek consolation ; him, will I ask for help. 
Yes, walk before me, and you will be perfect. (Gen, 

May you be enlivened by the spirit of faith, whereby I 
am always present to you. 

Cease not, until, by frequently-repeated acts of such a 
faith, you have made this a living conviction within you, 
that it may overflow upon your every-day life, and ennoble 
and sanctify all your actions. 

The levity of your youthful mind may, perhaps, repre- 
sent to you that this continual recollection would prove 
burdensome ; but, only make a trial of it, and practice will 
render it easy and familiar to you. 

Only make atrial of it for a little while, and you will soon 
acquire a certain facility, so that what at first appeared im- 
possible, shall become almost a necessity to you, affording 
you a spiritual joy, a sweet interior consolation, inexpress- 
ibly comforting in the midst of the manifold afflictions and 
miseries of earth. 



150. 

CONTINUAL PRAYER. 
7Vill be a co7nfori in viy cares and grief."" (Wisd. 8 : 9.) 

Whatever God commands, whatever he counsels, it is in 
our power to perform, with the assistance of his grace. 
This is confornuible to his wisdom and love. 



— 55° — 



Let nothing hinder you from praying always. (Ecclns. 
i8 : 22.) 

We ought always to pray and not to faint. (Luke i8 : i.) 
Pray without ceasing, (i. Thess. 5 : 17. 

Listen to the words of Jesus — to the admonitions of the 
Holy Spirit ! 

Do they not assure us that it is possible to pray always, 
without ceasing ? 

What is prayer ? Is it limited to certain torms ? Must 
it be accompanied by certain outward signs ? Is it to be 
done only in certain places, and only at appointed times ? 
Will it, under other circumstances, be deprived of its effi- 
cacy ? 

In the wider sense of the word, is not prayer, rather 
every flight of the heart heaven-ward ? every approach to, 
every union with, God, for which the soul strives in va- 
rious ways ? 

God is a spirit : and they that adore him, must adore 
him in spirit and in truth. (John 4 : 24.) 

God is a spirit ; he is every where ; he is .n the midst of 
us ; he is the witness of even the least motions of our heart ; 
he notices every (even the weakest) inclination of our 
will to him. 

God is a spirit : a thought of him, a wish to please him, 
nas just now arisen in you, — and immediately God has 
knowledge of it, he has received that little tribute of hom- 
age, he has opened his Heart to that pious supplication. 

Orally, you can pray to him only at certain times ; neither 
is it possible for you always to meditate ; it is with diffi- 
culty that one can uninterruptedly and explicitly remember 
the presence of God in the midst of the distractions of busi- 
ness and hard work. One thing, however, is not impossible 
for you, — to preserve your heart in habitual dispositions of 
love and reverence for God. 



Hold fast to such an affectionate disposition ; persevere 
immovably in 3'our confidence in God ; be always sub- 
missive to his holy will. Pay attention to the motions of 
your conscience and the inspirations of God, and thus you 
comply always with the injunction of the Apostle, to pray 
without ceasing. 

As the fire once kindled, continues to burn, if it be sup- 
plied fuel from time to time ; so, also, our intercourse 
with God continues, so long as the soul does not swerve 
from its direct tendency towards God. 

The daily duties of our state of life, are in themselves an 
excellent prayer, it they are done for God's sake, out of 
love for him, with a good intention, in a manner and with 
a perfection corresponding with the nature of the individ- 
ual actions, and with the holy designs of God in our regard. 

Nevertheless, direct and explicit prayer, the proper eleva- 
tion of the soul to God, even if practised frequently, is not 
very difficult. 

Is it necessary that the prayers you say from time to 
time, should be long and fatiguing ? Does not God under- 
stand or approve of shorter ones ? Must you use only the 
words of others, or so-called set prayers ? Are the spon- 
taneous aspirations of your own heart, less pleasing to God ? 

O holy souls, who so well understood how to direct your 
prayers, as so many well-aimed darts of love to the very 
Heart of our amiable God, teach us the art of conversing 
with him with simplicity and affection, of saluting him as 
our Lord and Creator, as our Father and Benefactor, as 
our Friend, Counsellor, and Teacher, adoring him with a 
few words ; praising and thanking him, asking pardon for 
our faults , laying before him all our doubts, and humbly 
imploring his advice and aid ! 

How much God is pleased, when, like little children with 
a parent, we communicate to him all our joys and sorrows. 



^ 552 

ail our hopes and fears . My delights, says he, are with the 
children of men (Prov. 8 : 31) ; and our delights should 
be, to familiarly converse with him, our good and loving God. 

O my Father, my Friend, my All, — I, too, will make thee 
henceforth the confidant of all that passes within me. 
Like a little child, I will converse with thee. To thee, I 
will turn in my helplessness, and in the dark moments of 
my life. 

If dangers tnreaten my youth, — crying out for help, I 
will turn to thee. If I should have the misfortune to fall, 
my first word shall be : Pardon ! If youthful impetuosity 
strives to carry me off, I shall beg of thee not to suffer me 
to depart from thee. If the alluring call of the world 
sounds to my ear, it shall be overpowered and drowned by 
the voice within : My salvation is in God a'one ; he suffi- 
ces, and he, alone ! 



151. 

INTERIOR LIFE. 

/ler conversatio7i hath no Mtiertiess, nor her company any 
tediousness, but Joy and gladness.'"' (Wisd. 8 : 16,) 

Interior Life ! Young man, this is a new word in your 
ears, but it is a familiar one to those who have entered upon 
the way of perfection. 

The body lives its life, the soul hers. 

The body lives by food, and manifests its life by the ac- 



- 553 , 

\ 

tivity of the senses ; the soul lives by grace, prayer, inter- 
course with God, and manifests her life by spiritually 
beholding and hearing God, by speaking and conversing 
with him, by a thousand mutual relations into which she 
enters with him. The more frequent, the more natural and 
intimate, these mutual relations, the greater the fulness of 
the spiritual life ; the more perfect the life of the soul, the 
happier she is in that life. 

Why do you call a deaf-mute, or a blind man miserable ' 
Because, you say, he is deprived of a great and essential 
good, and his life must be, more or less, embittered by his 
loss. And you are right. The true enjoyment of physi- 
cal life is in its perfect activity and vigor. A dead life is 
a contradiction. 

To look at God, to li.^ten to his voice, to converse with 
him, are so many activities of tlie life of the soul, in which 
her true happiness consists, and through which she secures 
her future, everlasting life. 

Is he not blind, who, in spite of the belief that God is 
truly present in his heart, spends whole days without once 
looking upon this omnipresent God ? 

Is he not deaf, who does not understand the language of 
God — in whose heart the voice of God dies away without an 
echo ? 

Is he not dumb, to whom tlie language of the heart is 
unknown — who does not know how to converse interiorly 
with God ? 

Is he not insensible, before whom the wonders of God's 
goodness, greatness, holiness, and justice pass without 
making any impression — from whom benefits evoke as lit- 
tle filial gratitude as terrifying judgments elicit slavish fear? 

Such a one is interiorly dead, or, at least, in a deadly, leth- 
argic slumber. He betrays no sign of life. 

To lead an interior life, on the other hand, is to ium 



— 554 — 



one's interior faculties and powers to God, thxe omnipresent, 
and to exert their activity in his service. 

Withdraw your heart more and more from creatures ; en- 
ter into yourself ; hearken, and speak, to God ! 

Behold, says the Lord, I stand at the door, and knock : 
if any man shall hear my voice, and open to me the gate, I 
will come in to him, and will sup with him, and he with me. 
(Apoc. 3 : 20.) This spiritual supper is the intimate inter- 
course with God, whereby the soul is nourislied and refresh- 
ed, wherein she finds sweetness and indescribable delights. 

Ah ! only too much does our heart resemble the open 
market-place of a populous city, in which congregate all 
sorts of creatures, — animals and men, great and small, 
young and old, good and bad ! 

Why do we not turn that poor heart into a sanctuary, 
into a calm retreat of purity and holiness, whence is ex- 
cluded all the turmoil and corruption of the world ? 

O lovely, agreeable retirement ! O sweet solitude, en- 
livened by God's presence ! O co-habitation with God ! 
which, far from causing dissatisfaction and tediousness, pro- 
duces the most delicious consolation, holy joy and gladness. 
(Wisd. 8 : i6.) 

O refreshing recollection of the spirit, so rich in fruits 
of grace and divine visitations I Who would not exchange 
this dear solitude for all the friendships, all the hollow 
pleasures and foul joys of the world ! 

Young man, many prejudices against the spiritual life 
may arise in you. In many respects, it may appear to you 
strange, extraordinary. 

You imagine this interior recollection will render you 
odd and singular, out of harmony with your fellow-men. 

Who has told you that you must withdraw yourself from 
necessary and even useful intercourse with the outside 
world ? Hold intercourse where it is required, and with 



— 555 — 



whom it is useful, in an amiable, unpretentious, cheerful, 
though somewhat reserved, manner — in a way that edifies 
the neighbor, and does not separate you from God. 

Have tlie Saints been useless, uncongenial members of 
human society ? Were they not men of God, men of prayer, 
men of recollection, spiritual men ? Many among them 
were very active in forming or influencing destinies of na- 
tions, — effecting more by a word, than armies could with all 
their might and valor. You see, then, that the interior life 
does not hinder a man's activity, or paralyze his energy in 
temporal affairs ; it gently rules his whole being ; it purifies 
his motives, gives him a higher dignity, and on the wings 
of divine love, transfers it into a pure, supernatural sphere. 

You imagine that interior recollection causes the mind 
to become wrapped up in itself, morose, and inaccessible ; 
that it robs youth of its freshness and vivacity. 

O, do not always confound the dominion of nature with 
that of grace. Slionld not grace be able to effect in the soul, 
what the soul effects in the body ? Does it not proceed 
from him who is life, activity, knowledge, will, and love it- 
self ? And does not grace give life in abundance ? 

True, your cheerfulness will assume another character ; 
it will strip itself of its impetuosity and excitability ; it will 
cease to be noisy, purely exterior ; but does it not, on that 
very account, become truer and nobler ? O friend, where 
God reigns, there joy reigns ! Truly, the kingdom of God 
is not meat and drink ; but justice, and peace, and joy in 
tlie Holy Ghost. (Rom. 14 : 17.) 

Learn, then, that it is possible to be outwardly active, and 
at the same time, inwardly recollected. Examples prove 
this fact. Are you not the master of your own house ? Can 
you not go in and out, according to your own pleasure ? 
Does it not depend upon you to admit into your heart, or to 
exclude from it, what and wliom you will ? Can you not 



- 556 ^ 



rather lend yourself, than deliver and sell yourself, to your 
occupations ? 

What cannot one do, if he firmly wills it, and depends 
upon the divine aid ? 



152. 

OBSTACLES TO UNION WITH GOD. 

"J/y eyes and my heart shall he there always.'^ 
(3. Kings 9 : 13.) 

How few young men are there that lead a truly inte- 
rior life ! Even among pious, serious men of mature years, 
are to be found very few interior souls, much less among 
the young,, 

True, the latter meet with more difficulties m the pursuit 
of the interior life. 

Youth itself is the chief difficulty. 

The mind is volatile, — it passes quickly from one subject 
10 another. Only with greatlabor can it be long fixed upon 
any given subject. 

The imagination is immediately captivated and filled with 
every object that presents itself ; the mind is absorbed and 
obscured by vagaries. 

The impression made upon the senses finds more speedy 
entrance into the heart. For this reason, the outside world 
is everything to the young man. 

Whatever tends to fix his attention upon himself, is ever 
irksome to him — it seems to him a check, an encroachment^ 
on his liberty, a curb to his youthful activity. 



— 557 — 



A.dd to this, that through the power of circumstances, he 
IS dragged into the outside world. As to his companions — 
are they not principally those of liis own stamp, — gay, frivo- 
lous young fellows, who know nothing of the earnestness of 
life, to whom the present moment is everything, who not 
only have no conception of the inner life, and desire to have 
none, but even ridicule piety, making free use of the words 
bigotry, fanaticism, enthusiasm, eccentricity ? 

No wonder that, among such associates, the young man 
becomes disgusted, or, at least, finds it difficult to take any 
interest in spiritual things, to remain recollected, to strive 
for the necessary stability to live in, and for, God. 

Moreover, if the members of his family are worldly-mmded 
and wanting in piety ; if he sees nothing in his own home 
but vanity, frivolity, extravagance, love of display, it will be 
almost impossible for him to walk in the strait, self-denying 
way of the interior life. 

What is to be done ? 

First of all, young man, do not give way to despondency ; 
witli God's help and assistance, be firmly determined to 
enter upon a spiritual life. 

The difficulties are not insurmountable. Numberless 
examples prove this. Think of St. Aloysius, of St. Casi- 
mir, of St. Stanislaus Kostka. 

Arm yourself with courage. Despise that great fool 
called the world. You cannot serve two masters. (Matt. 6 : 
24.) Long ago, you declared : The Lord is the portion of 
my inheritance (Ps. [5 : 5) • my life is Christ, (Phil, i : 

=1.) 

Oppose the spirit of the world with the most courteous 
indifference. Be manly. Do not provoke it, do not chal- 
lenge it ; at tlie same time, pay no attention to its judg- 
ments and censures. You know what to think of its max- 
ims and examples, lis ways and your ways differ so much^ 



— 55^ " 



that a compromise is not possible ; leave it, and go your 
own way. Walk in that path which your conscience and 
the voice of God point out to you, which your spiritual di- 
rector sanctions and approves of. 

Be not gloomy and repulsive. Do not make a show of 
piety and virtue ; it is enough for God to know who you are, 
and what is passing within you. 

Here, build a cell for yourself ; here, fix your sanctuary, 
tlie holy place wherein God is adored in spirit and in truth. 
(John 4 : 24.) Though it stand isolated, as once stood the 
temple of Sion amid the countless idolatrous temples of the 
Avide earth, only tlie more gladly will the eye of God rest 
upon it. He will regard it with favor, surrounded though 
it be by the abomination of desolation, by the idolatry of 
egotism, of wealth, of sensuality and pride. 

Yes, says the Lord, there shall be my name for ever ; 
there shall my eyes rest with deliglit, and my heart shall 
dwell in such hearts for ever more. (3. Kings 9 : 3.) 

Having once detached yourself from the world, and placed 
yourself on that height of manly and Christian indepen- 
dence, turn against yourself, and drive from ilie sanctuary 
of your heart, everything that would desecrate it, everything 
that might disturb its sacred calm, or profane the unceas- 
ing worship, to which it is now dedicated. 

Bridle your senses. Eye, ear, and tongue should be con- 
tinually guarded and restrained. Modesty, retirement, 
and silence are the amiable and godlike companions of the 
true interior life. 

Repress all vain curiosity : indulge not in useless talk ; 
silence is golden. 

Prevent every disorder in your interior, and quell every 
rising of the passions. 

Interfere in nothing that does not concern you ; or, as the 
common saying is : Mind your own business. You are not 



— 559 — 



responsible except for that whicli duty and charity demand 
of you. 

0 good God ! when will our hearts resemble the smooth 
surface of a calm, sheltered lake ? Now, they resemble 
more a tempestuous sea — naught is to be seen but moun- 
tainous billows, tumult, destruction ! 



153. 

CONVERSE WITH JESUS IN THE MOST HOLY 
SACRAMENT. 

" / sat do7vn undej' Jiis shadoiv^ wJiom I desired : a?id his 
fruit was sweei io 7ny palate.'"' (Cant. 2 : 3.) 

As you well know, our Saviour willed to become not 
only our food in the Most Holy Sacrament, but also to be 
our loving friend and companion, our confidant, our coun- 
sellor, our consolation, in this earthly life. 

For this reason, he abides day and night upon our altars, 
in our tabernacles. For this reason, he pitched his tent in 
the midst of Israel, that visibly, under the species of bread, 
he might be our God, and we, liis people. (Jer. 11:4.) 
Truly, there is no other nation so great, that hath gods so 
nigh them. (Deut. 4 : 7.) 

But, O shame ' how few Ciiristicins think of this extra- 
ordinary love I They leave our divine Lord alone on his 
altar ; they assist only on Sundays and festivals nt the holy 
Sacrifice, when strict duty obliges them ; they never visit 



him at other times, and scarcely seem to know, that he 
who constitutes the bliss of the Blessed, sits so close to us 
on his throne, and showers heavenly joys upon those who 
believingly approach him. 

Day and night, the sacred halls are empty, — whilst the 
eternal High-Priest, Jesus Christ, stands alone therein, sup- 
plicating, and making intercession for us, his people, the 
sheep of his pasture. (Ps. 78 : 13.) 

O spirit of faith, how weak art thou within us ! O mar- 
vel of the most magnanimous love ! how little fruit thou 
bearest in us, the privileged children of God, who are bound 
to return him, at least, the homage of our gratitude. How 
is it with you ? How do you act, young man ? From 
time to time, at long intervals, you go to holy Communion, 
to assist at the holy Sacrifice of the Mass on Sundays, and 
perhaps, sometime^;, on a week-day. As for the rest, you 
scarcely ever visit Jesus in the holy Sacrament of the Altar. 

Ah ! no — you have no time ; it is too troublesome ; you 
do not know what to do with yourself in church ; the time 
there hangs heavy upon your hands. 

Is it not so ? If you find it so onerous to hear a Mass on 
week-days, how can it be expected of you, that you should 
go to church at an extraordinary time, and spend hours 
there in prayer ? 

But, there is no question about hours, nor about even a 
quarter of an houj-. 

In going to or from your place of business, you pass by 
a church ; you are alone. Enter into the holy place, bend 
your knees, salute your Saviour briefly and cordially, tell 
him what you would say to a dear friend, if by chance you 
should meet him, and then depart, newly refreshed by the 
benign words which Christ, on his part, will gladly say to 
you. 

Perhaps, you will have to go out of your way a little in 



- S6i - 



order to reach a church ; make the effort, if you have the 
time. To gratify idle curiosity, to see something beautiful, to 
hear some frivolous news, and to take part in some sinful 
enjoyment, — people often walk great distances, and spend 
much time and money. 

Is it then asking too much if, sometimes, of an afternoon 
or evening, you are urged to sacrifice a quarter of an hour in 
order to visit the court of your great and good King, and 
pay him your humble homage ? 

O miserable, grudging spirit, in direct contradiction to 
our extravagance in worldly things ! How many hours are 
wasted in the most useless discourses and conversations ! 

How much time is consumed in the care for our body, 
in our worldly occupations, our guilty enjoyments ! 

Is it then a loss to devote a few moments to God ? Is 
he not well able to requite us for such trifling sacrifices ? 

Perhaps you reply : Who ever heard of young men going 
to church at unusual, extraordinary times ? 

Good friend, if no one makes the beginning, surely such an 
edifying sight will never be seen. 

And, after all, is it really so unheard-of ? O no, there 
are many pious young men, who live near a church, and 
make good use of their proximity to their Saviour. Pay at- 
tention, — and perhaps you will daily find them in some nook 
or corner of the church at an altogether unusual time. 

What is one to do in such visits ? 

What do you do yourself when visiting some dear friends ? 
You unbosom yourself, you ask and answer questions, you 
speak, you listen, you speak again, you go away after a 
friendly shaking of hands, and you feel very well that the 
friendship on both sides is mutually strengthened. 

It is hard to say how much a loving and familiar inter- 
course with Jesus in his ffbly Sacrament, tends to lead a, 
soul to a higher perfection. 



— 5^2 — 



And yet, you know that it must be so. Jesus is our 
Life — that Life is here close to us on our altars. There, he 
gives life the more abundantly, the more sincerely and 
self-sacrificingly it is sought by us. 

How many salutary feelings, how many blessed resohr 
tions, are made at the steps of the holy aliar.. in the soli- 
tude of the house of God ! How often tlie germ of future 
meritorious deeds is tl^ere cast by the heavenly Gardener 
into the well-prepared heart, in order tc ripen later into 
glorious fruit ! 

O thou hidden God ! draw us close to thee in this ador- 
aole Sacrament ! Permit not thy love and devotedness to be 
forgotten or abused by 

No, O Jesus, henceforth, I will be of tiie number of those 
favored young men (few though they be) who know how 
to find a moment now and then to prostrate themselves at 
the foot of thy tabernacle, in order to greet thee lovingly, to 
adore thee reverently, to keep thee company for a little while, 
to communicate to thee the secrets of their hearts, and fi- 
nally, to depart accompanied by thy blessings, enriched with 
new merits, refreshed by the thought of having given thee 
a little joy. I shall sit under his shadow, wh.om I desire : 
and his fruit is sweet to my palate. (Cant. 2 : 3.) 

At such visits, I will communicate spiritually, will excite 
in myself a most lively desire to unite myself to thee, to 
enjoy thee sacramentally, and receive thee into a pure 
heart. 

O, by that means, I might arrive at that interior recollec- 
tion and fervor which characterizes holy souls, — at that 
pure, celestial atmosphere wherein, alone, the flowers of 
Christian virtue thrive, and wherein my youth is safely de- 
fended against outward and ij^ward storms and tempta- 
tions ! 



164. 



DEVOTION TO THE SACRED HEART OF JESUS. 
My son^ give me tny heart " (Prov. 23: 26.) 

Among the many devotions in the course of time intro- 
duced among the faithful, and proving exceedingly profit- 
able for the salvation of souls, there is one, which, above 
all others, is full of significance, ll^:ause, above all others, 
it permeates our inner life, and divinizes, so to speak, the 
heart of the Christian. Tliis is ihe devoiio7i to the Sa- 
cred Heart of Jesus." 

In fact, a devotion whose results are all interior, and 
fraught with the spirit of self-sacrifice, cannot but be of the 
highest significance for the perfection of man. Interior 
recollection is one of the chief foundations of true Christian 
perfection, the spirit of self-sacrifice is its summit ; and both 
united and mutually supporting each other, make man a 
saint. 

All depends on the heart ; if this is right, the whole man 
is right. If the heart is full of God, the whole man is full of 
God ; if the heart belongs to God, the whole man belongs 
to God. And vice versa. 

The heart is the seat of the affections ; there, entliusiasm 
is inflamed ; there, the will prepares its acts. The heart 
loves, is zealous, consumes itself ; the heart is sympathizing, 
liberal, generous. A bad heart, a bad man ; a noble heart, 
a noble man ; a man of heart, a man of action. 

To the Heart of the God-Man, Jesus Christ, to his bod- 



564 — 



ily heart, in as far as it is inseparably united with the di- 
vinity, we owe adoration. Behold the immediate object of 
devotion to the Sacred Heart of Jesus ! 

No less does the Sacred Heart of Jesus deserve vener- 
ation, since it is the seat of the holiest sentiments that 
ever existed in any bosom ; the furnace of that glowing 
love, which has set on fire a whole w^orld ; the abode of di- 
vine, unspeakable virtues, whose imitation deify the chil- 
dren of Adam. 

Do you surmise what a treasure of blessings the Heart 
of Jesus could be to you ? 

The virtues need to take root ; the soil of the virtues is 
the heart. There is ng^^ virtue without the breath of life, 
and this breath is the spirit that breathes over us, the soul 
that vivifies all. 

Our actions correspond with our spirit ; — they are either 
little or great, good or bad, mean or exalted, cold or ardent, 
according to the spirit from which they spring. 

Astonishing are the acts of Jesus I AVliat is it that gives 
them such an elevation and sublimity ? The Heart from 
which they proceed. 

How can you ever become a perfect Christian, if you do 
not penetrate into the interior of Christ ? There, you must 
learn why to act, how to act, what to detest, what to love. 

Contemplate the Heart of Jesus ! How submissive is it 
tO the heavenly Father ! Jesus regards himself as a vic- 
tim, destined to restore to the Father the honor of which he 
had been deprived, to make the most ample and complete 
atonement to the divine Justice. Hence, he lives'only for 
the honor of his Father ; he knows only his will ; he strives 
only for union with him. My food is to do the will of him 
that sent me, that I may perfect his w^ork. (John 4 : 34.) 

How has the Heart o\ Jesus loved men ? Love guided 
every one of his steps here upon earth ; he succumbed to 



- 5^5 - 



love on the cross ; out of love, he is present in the Sac- 
rament of the Altar. Love without measure, love without 
repose, love for all, love to the end, love for ever and for 
ever. Greater love than this no man hatn, that a man lay 
down his life for his friends. (John 5 : 13.) 

What were liis sentiments towards himself ? Humiility, 
forgetfulness of self, complete sacrifice and self-annihilation. 
He regards himself as the guilty one, the victim, worthy of 
all punishment : I am a worm, no man, the reproach of the 
people. He was wounded for our iniquities, he was bruised 
for our sins, the chastisement of our peace was upon him, 
and Dy his bruises we were healed. (Is. 53 : 5.) 

Behold the Heart of Jesus ! By such a spirit all the ac- 
tions of Jesus were guided. 

Is not such a Heart amiable above measure ? Should it 
not be able to captivate our hearts for ever to itself ? Is it 
not in the highest degree worthy of imitation ? Should it not 
be made the rule of our thoughts, our will, our sentiments ? 

How shall we ever learn to act perfectly, unless we pene- 
trate into the Heart of Jesus ? As there is no other name 
through which we can be saved, but the victorious and 
glorious name of Jesus, so there is no other teacher through 
whom we can be instructed in the way of perfection and 
sanctity, but the Sacred Heart of Jesus. 

We shall ever remain beginners, never penetrating into 
the depths of perfection, never arriving at thorough, solid, 
manly, heroic virtue, never acquiring a spirit of self-sacri- 
fice, never elevating ourselves to the heights of a sublime 
and complete devotedness, if we do not learn to know the 
Sacred Heart of Jesus, or, at least, if we do not in some 
measure seek to comprehend it. 

Young man, before and above all, let it be your business 
to revere the Sacred Heart of Jesus. 

Has it not loved you with a particular love ? 



- 566 - 



Has it not given to your youth the most beautiful exam- 
ple ? What purity, what disinterestedness, what peaceful- 
ness, what fervor of prayer, what fidelity to duty, what un- 
selfish activity ! 

Go, and study the Heart of the young man Jesus, and 
learn to be a Christian young man. 

Your whole heart is yet to be educated ; your self-educa- 
tion is undoubtedly the most important task of your young 
years. What other pattern or model are you looking for ? 

You ask, in what does devotion to the Heart of Jesus con- 
sist ? 

It consists, according to the inner essence, in this : That 
you penetrate more and more into his holy Heart ; that you 
appreciate more and more its unfathomable love ; that you 
endeavor more and more to conform your own heart to his. 

Exteriorly, it consists in certain public or private exer- 
cises of devotion. Pious persons, for instance, are accus- 
tomed, every year, to consecrate to special practices of love 
and reparation, the Friday after the Octave of Corpus 
Christi, which the Church celebrates as the festival of the 
Sacred Heart. Moreover, they dedicate to the same holy 
exercises the first Friday of every montli. On these days, 
they receive holy Com.munion, of visit the Blessed Sacra- 
ment, and make the usual act of reparation before it. Many 
make use daily, even several times a day, of the pious ejac- 
ulation : 

Heart of Jesus, burning with love for me, 
Inflame my heart with love for thee ! 

I presume, you know why the devotion to the Sacred 
Heart is so intimately connected with the most holy Sacra- 
ment of the Altar, 

In the Sacrament of the Altar, with the other members 
of his glorious humanity, the Sacred Heart of Christ is 



— 5^7 — 



also present ; and consequently, that Sacrament is the 
centre whence the measureless love of the Saviour flows in 
streams over the whole world. 

Again : the Most Holy Sacrament is the marvelous master- 
piece of love. It was love tliat induced Jesus to institute 
the mystery of his flesh and blood ; love confines him on our 
Altars ; love sweetens for him the solitude of the tabernacle ; 
love moves him to expose himself to dishonors of all kinds. 

With love, he embraces all who approach him, whether 
It be to receive him for the nourishment of their souls, or 
to visit him and pay him their homage. 

Again, Jesus in the Blessed Eucharist practises virtues 
the imitation of which leads infallibly to the summit of 
holiness. Learn of me, he exclaims from the tabernacle, 
because I am meek, and humble of heart. (Matt, ii : 29.) 
Truly, Jesus liere, is humble, meek, and patient. And what 
a hidden life ! What activity of prayer and fervor of the 
soul ! What liberality towards all who approach, or 
make the least attempt to visit him ! 

For this last reason, devotion to the Sacred Heart of 
Jesus bears the special character of atonement. The clients 
of that divine Heart are accustomed to make acts of rep- 
aration to it for all the irreverence, coldness, ingratitude, ne- 
glect, and cruelty of unbelieving men and careless Christians. 

O incomprehensible, O love-consumed heart of my 
Saviour ! not in vain shalt thou say to me : My son, give 
me thy heart. Here, best-beloved Jesus, is this heart which 
thou so glowingly desirest, — this poor, cold, loveless heart. 
O change it, and restore it to me cleansed and inflamed 
with thy love. Fulfil thy promise : I will give you a new 
heart, and put a new spirit in you. And I will take away 
the stony heart out of your flesh, and I will give you a heart 
of flesh, — a susceptible, a feeling, a grateful, a liberal, a 
generous heari, — a heart according to my heart ! (Ezech, 
36 : 26.) 



— 568 - 



155. 

ACTIVE LOVE. 

" He that fear etJi God, negiecteth nothing'' 
(Eccles. 7 : 19.) 

The Lord's presence in his creatures is by no means in- 
active. 

Does he not move them ? Does he not rule them ? 
Does he not lead them to their end ? Is it not as if he 
worked in them ? 

Yes, God labors, so to say, for me, he is active for me ; 
he works, toils, and, as it were, fatigues himself, for me. 

Jesus Christ, the God-Man, my Redeemer, not only 
worked, labored, and fatigued himself for me, but he even 
suffered, shed sweat and blood, endured every kind of 
torment and humiliation, and finally, laid down his life, 
— for me. Moreover, he still labors and suffers, to the same 
end, in the most holy Sacrament of the Altar. 

But, though God works, he does not lose his repose ; he 
is active, yet he abides in peace ; he sacrifices himself for 
us, yet his happiness experiences no diminution. 

0 Lord, how thy love abashes me ! 

1 am, it is true, inclined to love thee^; but this, my love, 
must be something agreeable to me, it must cost me noth- 
ing. 

My love is not strong or heroic ; it cannot rise to the 
gublime heights of self-sacrifice, 



— 569 — 

And besides, yoii may say, young man, there is very 
little opportunity offered me to return the active love of 
my God ! 

You greatly err. There are opportunities, all day long. 

The day is made up of actions — actions corresponding 
to the duties of your state of life. These actions demand 
attention, devotedness, energy. 

Do you perform them rightly ? Do you put into them 
that perfection corresponding to the greatness and. amiabil- 
ity of him, for whose honor and glory you profess to do 
them ? 

How blind we often are ! How short-sightedly we often 
judge . We lay stress upon great deeds, and despise little 
things. And yet, opportunities for great deeds seldom offer 
tliemselves, wliile the lesser ones fill up our days. The 
Scripture very significantly says : He that feareth God, 
neglecteth nothing. (Eccles. 7 : 19.) 

The spirit, the intention, of our actions is everything. 
We work for God, — hence, we must work perseveringly, 
and in the most perfect manner possible. God is always 
perfect, always immutable, always infinitely deserving of our 
love ; consequently, he is always worthy of the same care- 
ful service, the same self-sacrificing love, yesterday, to-day, 
to-morrow, now, and for ever more ! 

Make no distinction between duty and duty. Say not : 
This is a serious matter — that other is not ; the neglect of 
this duty may draw grave consequences after it, the non- 
performance of the other is of no account ! He who fears 
the Lord, he who is devoted to him, in truly filial, submis- 
sive, and reverential love, regards nothing as litile. Love 
will have its sway, here as well as there ; the heart of the 
creature will aspire to the heart of God — now and for ever. 
Beauty ever ancient, yet ever new — my love, old, yet ever 
fresh and unimpaired ! 



— 570 — 



Behold, here, the means to prove the sincerity of your 
love ! Do as God does ; whatever you do, do it with the 
complete participation of your whole being ; put a little more 
love — yea, all your love — into every single work, into every 
single, ever-so-little duty, and perform each act as if your 
eternal salvation depended upon it alone. 

Faithfulness in little things — O word full of profound 
sense ! O word of terror to the tepid soul ! O word of sweet, 
consoling harmony to the fervent Christian ! 

Faithfulness in little things — O short compendium of the 
most exalted sanctity ! 

Faithfulness in little things — O thorny, but direct, way 
to thorough perfection ! 

Faithfulness in little things — O heroism of love, O ser- 
vice of self-sacrifice, O martyrdom, available to all ! 

This faithfulness in little things, I admit, is difficult to 
your youthful levity and inconstancy — you glide so easily 
over everything, especially over objects seemingly unimpor- 
tant. 

Do violence to yourself. For the future, lay stress on 
little things. Prove that your love permanently consents to 
sacrifice ; that it is eager, indefatigable ; that you are al- 
ways conscious of acting for God, and that you perform 
all your duties, the greater, as well as the lesser, for God's 
sake ! 

156. 

PASSIVE LOVE. 

""Patience haih a perfect work."' (James j : 4.) 

Gold is purified in the furnace, and love, in trials and 
sufferings, 

Not every one that saith : Lord, Lord, shall enter into 



the kingdom of heaven (Matt. 7 : 21), because not every 
one's life corresponds with the given promise. Many speak 
of the love of God, but their deeds belie their words. 

He who gladly and willingly receives crosses from God, 
he who is patient under trials, and ready to accept greater 
ones — he, alone, truly knows how to love. 

Who would not gladly ascend with Jesus to Mount Ta- 
bor, there to share in his glorification ? But if there be 
question about Gethsemane, or, worse still, Mount Calvary, 
we stand still and suffer Jesus to go thither alone. 

True love is strong as death, inexorable as the grave ; 
its breath is of fire and of flames. Death never relin- 
quishes its prey ; the grave never gives back its dead ; tlie 
fiery furnace relentlessly consumes whatever comes within 
its reach. So does love. 

If you really love God, if you are truly united to him, 
nothing will be able to separate you from him. On the 
contrary, sufferings will unite you to him all the closer, 
the more they delude you from earthly things. 

Youth is not often rich in sufferings and tribulatioi^^ ; 
maturer years generally bring crosses and trials. Life, as it 
lengthens, becomes earnest with cares and privations ; 
disagreeable things occur ; vexations, unpleasant and sad 
experiences, embitter our old age. When the body be- 
comes weaker, when sickness decays, and death knocks at 
our door, — then, come the days of which it is said : They 
please me not. (Eccles. 12 : i.) 

But, young man, will you not, at least, submissively and 
patiently, support those petty trials, those little annoyances 
and disappointments, from which no age or state is ex- 
empt ? 

No. The least indisposition, a little pain, a slight mis- 
hap, a hard word, a rebuke, a trifling disappointment, bad 
luck in play, a small loss, a little inconvenience from the 



weather, an insignificant privation, hunger, thirst, — all these 
excite you, upset you, disturb your peace, put you out of 
humor, breed in you discontent, vexation, anger. You 
break out into complaints ; you give way to violence or 
depression, as one who has been wronged ; you murmur 
against God , you curse yourself and your existence. 

O good God — and yet, we say we love thee ! O contra- 
diction ! 

How will it be later on, when you drain deeper and deeper 
the bitter dregs of this fearful life, when hardships of all 
kinds, — oppressive cares, fatiguing labors, troubles from 
within and from without, on the right and on the left, from be- 
low and from above, — break in upon you, and, as it were, con- 
spire to embitter your life and strew your path with thorns ? 
Do you not know, that impatience, peevishness, discontent, 
resistance to God, will only increase your misery ? 

As a child, in its foolish anger, strikes the knife where- 
with it has imprudently wounded itself, or altogether de- 
stroys the toy which it has just broken, so we act, when, in 
our impatience, we irritate the wounds caused by sufferings 
and trials. 

There is no more excellent opportunity of manifesting 
and proving our love, as well as of benefiting ourselves, than 
by sufferings. 

By them, we show how dear God is to us. By them, we 
manifest, how highly we value what our Lord has done for 
us, the sufferings which he endured for our sake. Gratitude 
would fain express itself by like means. 

Patience, moreover, mitigates the pain, pours balm into 
the wound, stops its further progress. 

Patience atones for sins, and bears well-deserved punish- 
ments. 

Patience enriches us with merits. 
Patience makes us resemble Christ. 
Patience places us beside the martyrs. 



— 573 — 



Patience is the pliable metal, out of which the golden key 
of heaven is made. 

In a word : Patience hath a perfect work (James 1:4;, 
and assures us of the full possession and salvation of our 
souls: In your patience you shall possess your souls. (Luke 
21 : 19.) 



157. 

MORTIFICATION. 

" 1 fill up those things that are watiting of the sufferings of 
Christy in my fleshy (Col. i : 24.) 

Shall the God-loving soul stop at mere sufferings ? 

O no ! Love is restless, love is generous. 

Love not only bears with cheerful resignation the unavoid- 
able sufferings wherewith God visits it, — but it goes forth 
to search for crosses, for all that is repugnant to nature, 
annoying to sensuality, hurtful to self-love, and death to the 
old man within us. 

How ingenious and inventive were the Saints in the prac- 
tice of mortification ! 

They granted themselves rest neither by day nor by 
night ; they treated themselves as their own worst enemies. 
Mortification of the whole sinful man, restraint of the senses, 
renunciation, self-denial, — to these things were directed all 
their thoughts and endeavors. 

To avoid merely what was forbidden, was by far too lit- 
tle for their zeal. Only then did they believe themselves 
to be somewhat secure, when they had learned to renounce 
even lawful things. 



They imposed privations upon themselves ; they tor- 
tured their bodies with instruments of penance, — with fast- 
ing, nakedness, and weary vigils ; they labored not only to 
repress the exuberance of their evil passions, but to eradi- 
cate their very roots, and smother them in the germ. They 
Were always at war with themselves ; not confining them- 
selves to mere self-defence, they began the attack, and pur- 
sued the enemies of God and of their salvation with irresist- 
ible impetuosity. 

All this is not done without suffering and sorrow. Hu- 
man nature feels every sting of such austerity and severity. 
It groans acutely under the stripes wliich strike at the 
roots of the most hidden passions. But the Saints looked 
only to God, — they had only their spiritual advantage in 
view. Incessantly the image of their suffering Redeemer 
hovered before their souls, causing them to break out into 
the words : Only by sufferings, shall we be true members 
of our suffering head Jesus Christ ! I fill up those things, 
says St. Paul, that are wanting of the sufferings of Christ, 
in my flesh. (Col. i : 24.) 

I, also, am a member of Christ ; if I desire to have part 
with Christ, I must suffer with him, contribute my share in 
sufferings, and thus, form the suffering Christ in myself, I 
owe it to Christ, I owe it to the Church, which is his body, 
that I suffer ; but I owe it also to myself, — for the joys of 
heaven are proportionate to the measure of our sufferings 
on eartli. 

Terror seizes you, young man, at the mere mention of 
mortification, self-denial, self-crucifixion ! Perhaps, here- 
tofore, even the very words were unknown to you. 

But, are you not also a disciple of Christ Crucified ? 

Are you not a brother of those heroes who crucified 
their flesh with all its concupiscences ? (Gal. 5 ; 24.; 

Son of holy ancestors, scion of noble sires, deny not your 



— 575 - 



extraction,— be not ashamed of the cross of your Master. 

Youth does not exempt you ; on the contrary, it is one 
of the strongest motives to practise what should be the 
virtue of all Christians. 

Who is threatened with greater dangers than the young 
man ? For whom does Satan spread more terrible snares ? 
Whom does the world encircle more deceitfully ? Whose 
passions ferment more vehemently ? In whose bosom 
does nature rage more powerfully ? In whose veins does the 
blood flow hotter ? Whose flesh seeks more madly and pre- 
sumiituously to free itself from the control of reason ? 
Who is more eager than the young man, for enjoyments, for 
all sorts of amusements, lawful or unlawful ' Who throws 
himself more wildly into the vortex of a dissipated life, toss- 
ing daringly from one billow of excitement to the other,— 
unconcerned as to whether they will land him on the shores 
of heaven or hell ? Shall mortification to such a one be 
superfluous — useless — unnecessary ? 

Ah ! how many young men are there who live only for 
their own passions, for their senses, their gross self-indul- 
gence ! They know nothing of that holy violence which 
alone can open the golden portals of heaven. They are any- 
thing but cross-bearers ; they evade every thorn they chance 
to meet on the way. Only flowery paths are acceptable to 
them ; the ground beneath their feet, must be always 
smooth and pleasant. 

No wonder that there are so few holy young men ! No 
wonder that there are so many bad, vicious young men ! 
He that nourishes his servant delicately from his childhood, 
afterwards shall find him stubborn (Prov. 29 : 21) ; and : 
A horse not broken, becometh stubborn, and a child left to 
himself, will become headstrong. Give thy son his way, 
and he shall make thee afraid : play with him, and he shall 
make thee sorrowful. (Ecclus. 30 : 8, 9.) 



— 576 — 



You certainly do not fear for your health, for your life ? 

Behold, a great many Saints have lived to a ripe old age ; 
sobriety and austerity of life secured to them more years, 
than did abundance and a luxurious life to others. 

O, litile suffices for the body ; it can endure more 
than we imagine. Meanwhile, your own prudence, as well 
as that of your spiritual director, will surely indicate to you 
the right limits. 

At any rate, there is no question here of extraordinary 
penances. Faithful love and constant perseverance give 
even to lesser renunciations valu§ before God. 

The mortification of the inner man,— of self-love, impa- 
tience, levity, irritability, curiosity, extravagance at all events, 
is entirely free from danger ; it is beneficial to the body as 
well as to tlie soul. 

The practice of mortification, without which we can never 
arrive at Christian perfection, presupposes a certain recol- 
lection of spirit. Witliout such, many daily and hourly op-^ 
portunities may glide away unemployed. Now, it is the 
eyes— then, the ears : now, the sense of smell — then, the 
palate, the love of ease, of comfort, of convenience ; now, a 
too great impetuosity ; again, garrulity, inordinate sadness, 
excess or extravagance, peevishness, caprice, inconstancy,' 
on which we can impose sacrifices, to which we can offer 
renunciation. 

How many opportunities daily ! 

Comprehend it at once and for all : Your spiritual pro- 
gress depends entirely on this, that you mortify yourself, 
that you do violence to yourself. 

Overcome yourself I — let these words continually sound 
in your ears. No victory more glorious than that which 
man gains over himself ; no battles, at the same time, hotter, 
than those which are fought in the field of his hidden 
heart, 



~ 577 



The Passion of Christ will strengthen me. If, as a youth, 
I succeed in mastering myself, in demanding sacrifices of 
myself at pleasure, how easy will it be to me as a mature 
man, to walk t!ie way of duty, of renunciation, of self- 
sacrifice ! 

How grandly those frequent, though small, acts of self- 
conquest strengthen the will ! Effeminacy and deplor- 
able self-indulgence, on the contrary, can lead only to a to- 
tal relaxation, a boundless impotence, w^hich delivers itself 
without resistance to the caprices of the flesh and to the 
snares of the world and the devil. 



158. 

THE LOVE OF THE CROSS. 

God forbid that I should glor)\ save iti the cross of our 
Lord Jesus Christ. " (Gal. 6 : 14.) 

Lord, how many things are there that I must yet learn ! 
I hear of sufferings, and I tremble ; I read of the love of 
suffering, and I understand nothing. 

Yes, my son, there are yet many things of which you are 
ignorant. But it is time now, at least, that you should be 
made acquainted with the science of the Cross There 
is but one school for this branch of divine knowl- 
edge ; it is called the School of Practice. Study here 
is necessary, but practice still more necessary. Teaching 
shows the way, practice goes the way. 

O, if you did but know the gift of God ! (John 4 : 10.) 



If you did but know what treasures are liidden in the 
cross, — not only would you never envy the so-called happy 
ones of this earth, but you would commiserate them, you 
would tremble for them : they would appear to you as poor 
and needy, as beinp- in imminent danger, threatened with 
a great calamity. 

Happiness and prosperity often lead to the forgetfulness 
of me, your God. In moments of success, man becomes 
haughty and overbearing ; he trusts in himself, lie imag- 
ines that he stands in no need of me. 

Crosses and afiflictions preserve humility. In his misfor- 
tunes, man feels how miserable he is ; he looks for a sup- 
port, he craves for consolation ; he looks up to heaven, and 
clings to me. 

In joy and prosperity, man attributes to the things of 
this world a higher value than they possess ; he expects 
from them a lasting felicity. 

Crosses and afflictions detach him from earthly things ; 
tney teach him to prize highly that only which deserves 
high esteem ; they teach him to yearn after purer and 
more permanent goods. 

Happiness and prosperity rob the heart of liberty — they 
offer it, so to say, a sort of violence ; at least, they bribe it, 
and fill it with prejudices Man becomes the slave of 
temporal goods. They become the aim of his senses ; they 
regulate his humors, they determine his peace, his joy, his 
tranquillity, his torment. 

Crosses and afflictions elevate the soul above this earlli. 
Every time you detach yourself from a temporal good, a 
link of that burdensome chain whicli hinders your flight to 
heaven, falls to the ground. 

Were not my cross worthy of love, what is so salutary, 
what brings us such invaluable advantages ? 

Look upon me, your Saviour, your model ni all things ! 



— 579 — 



What makes you more like me, than sufferings ? Son, it is 
a great honor to share my ignominy, my pains, my cross — 
the cross of the Son of God. 

Do you not hear the Apostle exclaim : God forbid that 

1 should glory, but in the cross of our Lord Jesus Christ ? 
(Gal. 6 : 14.) I judged not myself to know anything 
among you, he says again, but Jesus Christ, and him cruci- 
fied, (i. Cor. 2:2.) \ 

Finally, look at the reward. Remember : The suffer- 
ings of this present time are not worthy to be compar- 
ed with the glory to come, that shall be revealed in us. 
(Rom. 8 : 18.) And again ; The present tribulation, 
which is momentary and light, worketh for me above 
measure exceedingly an eternal weight of glory. (4. Cor. 

2 : 17.) 

Lord, I comprehend what thou sayest, and I feel within 
me a strong desire to put thy doctrine into practice But 
how shall I do it ? I am young, and there is little oppor- 
tunity for me to suffer. I am young, and I am urged to 
avoid and escape sufferings, which by no means seem befit- 
ting my age. I 

My son, make use of daily, little opportunities. Bear 
with patience those petty trials which pursue man, like his 
shadow, in this valley of tears. Support them with 
interior and exterior cheerfulness and equanimity. What- 
ever painful things malicious men, or clianging ele- 
ments, may prepare for you, — daily hardships, bodily mis- 
eries, spiritual needs, all the labors, toils, fatigues, and 
unpleasantness of Hfe, great and small, — take all cour- 
ageously upon yourself ; be glad and rejoice that you are 
accounted worthy to suffer a little for me whom you pro- 
fess to love. Be prepared for more ; in becoming subor- 
dination to my holy will, thirst after still more crosses and 
afflictions ; pray for them, arm yourself, beforehand, for 



— — 

every assault of fortune ; challenge the cross, as it were, 
and meet sufferings with an eager desire to overcome their 
sting. 

Be sure of one thing : whatever may assail you, — sickness, 
pain, poverty, abandonment, ignominy, misery,— I have 
adapted all to your strengtli, — you will be able to bearit. I 
am faithful, and will not suffer you to be tempted above that 
which you are able to bear. (i. Cor. lo : 13.) 

Come, O Cross of my Jesus ! come, — no matter how 
widely your arms are extended, I embrace thee, and putting 
my confidence in God, I am prepared never to forsake thee. 

Thrice-welcome, O lioly sign of salvation ! Since Jesus 
suffered on thee nameless tortures, since he shed all his 
blood on thee, all terror has departed from thee, and 
naught save unction, consolation, and sweetness, mingled 
with the blood of Christ, trickle down from thee upon him 
v.'ho believingly embraces thee ! 

Welcome, sign of victory ! Away, ye powers of evil ! 
In the name of the holy Cross, depart hence ! And thou, 
wicked world, — blind, foolish, deceitful world, — behold, 
now the Cross separates us, — a stumbling-block to thee, 
but the power and wisdom of God tome ! (i. Cor. i : 23, 
24.) 

Come what may ; many waters, streams of suffering, 
shall not quench my love for thee, O Jesus, O Bridegroom 
of my heart ! neither shall the floods drown it. (Cant. 8 : 

7) 



- 58i - 



159. 

THIRST FOR CROSSES. 

" For to fne, to live is Christy and to die is gain.^* 
(Phil. I : 21.) 

0 Lord, how tenderly and indulgently thou dealest with 
me ! 

1 must almost fear not yet to be of the number of thy be- 
loved ones ; thou dost not visit me with sufferings and af- 
flictions ; on the contrary, they seem to fly before me. 

True, I have little deserved such a favor, — I am not yet 
worthy of the distinction of thy cross. 

How insignificant are the trials thou occasionally send- 
est me ! 

Alas ! I must be still very weak and cowardly, since thy 
hand dares not yet to touch me by severe trials. (Job 2 : 

5-) 

O God of my heart, try now my courage ! Send me suf- 
ferings, grant me the cross ; here cut, here burn, but spare 
me in eternity ! 

More and more, O Jesus, that I may become more like 
to thee, that I may, in some measure, return thy ineffable 
love ! 

More yet, my Saviour, that I may atone for the delin- 
quencies of my youth, and, one day, find grace before thee ! 
More yet, O my God, that sin may never again re-enter 



- 582 - 



my heart, and that, with prosperity, the malice of sin which 
has so long devastated it, may never more work its ruin 
therein. 

More yet, O Lord, that the sting of concupiscence may 
be effectually blunted, that my youthful impetuosity may 
be broken, and the dangers which threaten me with perdi- 
tion, be more and more lessened ! 

More yet, O my Jesus, that, in thy glorious army, I may 
not occupy the most inglorious place, and, like a coward, 
desert thee in the combat. 

More yet, O Lord, that I may become somewhat like 
those heroes who either fell victims to your honor in the 
bloody field of battle, or, in the austerity of penance, 
created for themselves, a no less painful, if unbloody, mar- 
tyrdom. 

More yet, O my God, that my reward in the world to 
come may not be a sparing one, and that I may not then 
hide my face in confusion before those great souls to whom 
to live was Christ, and to die was gain. 

O that I possessed the heroic sentiments of the Saints ; 
A St. Ignatius, seeing the wild beasts that were to tear 
him to pieces in the arena, exclaimed : The wheat of Christ 
I am ; the teeth of the lions must grind me that I may 
be found as pure bread ! And before this, he had already 
written : Now I begin to be a disciple of Christ. Fire, 
cross, and wild beasts may await me. My bones may be 
mashed, my limbs fall to pieces, my whole body be crushed, 
-^may all the torments which the ingenuity of Satan can 
invent, be wreaked upon me, if I only have part in Christ ! 
O that I might enjoy the happiness of being torn to 
pieces, provided I may not be rejected ! 

O God ! how wonderfully dost thou strengthen the souls 
that truly love thee ! How great is the multitude of thy 
sweetness, O Lord, which thou hast hidden for them that 



- 583 - 



fear thee (Ps. 30 : 20), that put their trust in thee, and pre- 
fer thee above all creatures ! 

How is the just man filled with comfort ! how exceed- 
ingly he abounds with joy in all his tribulations I He would 
not exchange his lot with that of the happiest man on earth. 
(2. Cor. 7 : 4.). 

O mysterious contrast ! A drop of sinful joy is often as 
bitter as gall to the worldling in the midst of his amuse- 
ments ; a drop of tlie love of God changes whole seas of 
bitter sufferings into sweetness and consolation. 

Christian youtli, ponder on this, and solve the riddle ! 

If you comprehend it well, — then, the fulness of heavenly 
wisdom has been disclosed to you. You, too, begin to be 
a disciple of Christ, and to bear the marks of the Crucified 
in your body, — that you have become conformable to your 
suffering Saviour. 



160. 

DETACHMENT FROM CREATURES. 

" All men are vain., in whom there is not the knowledge of 
Godr (Wisd. 13 : i.) 

All men are vain, in whom there is not the knowledge of 
God ; and v^^ho, from the things that are seen, are not able 
to know him who is, nor by looking at the works, to com- 
prehend who was the workman. (Wisd. 13 : i.) 

Young man, have you already come to this knowledge of 
God ? Do you know the source whence flow earthly 



- 584 - 



beauty and goodness, and whatever else you perceive in 
creatures that is amiable and perfect ? 

All the rays of the sun, the warmest as well as the weak- 
est, tlie most luminous as well as the less shining, have a 
common centre. In like manner, proceed from God, the 
Highest, Best, the Eternal Centre and Fountain of all good, 
all the rays of goodness and perfection which we perceive 
and admire in creatures. 

Earthly majesty displays itself before your eye. Lo ! 
it is but the faint sliadow of that unspeakable glory, in 
which he clothes himself, who inhabiteth light inaccessible 
(i" Tim. 6 : i6), who maketh the clouds his chariot, and 
who walketh upon the wings of the wind ; who maketh his 
Angels spirits, and his ministers a burning fire. (Ps. 103 : 

Earthly greatness blinds you ; it descends from on high 
— a faint reflex of that greatness and majesty, which God 
has of liimself. I am who am. (Exod, 3 : 14.) 

You are astonished at the power of men, and it seems to 
you that nothing can resist the mighty ones of this earth. 
But there is no power but from God. (Rom. 13 : i.) Al- 
mighty is God. What he wills, he can do. He knows no 
obstacle. Even the cedars of Lebanon he breaks like 
weak reeds. (Ps. 28 : 5.) Tiiou art terrible, O Lord, and 
who shall resist thee ? (Ps. 75 : 8.) 

You reverence human justice. He imparts it, of whom 
it is said : Justice shall be the girdle of his loins (Is, 11 : 
5), and : Thou art just, O Lord ; and all thy judgments 
are just, and all thy ways are mercy, and truth, and judg- 
ment. (Tob. 3 : 2.) 

You rejoice in the mildness and goodness of men. But 
how good and sweet art thou, O Lord, in all things ! (Wisd. 
12 : I.) 

Thou being master of power, judgest with tranquillity, and 



with great favor disposest of us. (Wisd. 12: 19.) Thou, 0 
Lord, art sweet and mild, and plenteous in mercy to them 
that call on thee ! (Ps. 85 : 5.) 

Human knowledge appears great to you — human skill 
astonishes you. O science, how simple and insipid is thy 
lisping in comparison with the strong word and wise thoughts 
of God ! From him, the spirit of man has all that it knows, 
or seeks to know. Man's power of thought is not able to 
reach anything that does not lie open and naked, known 
from eternity before the eye of God, (Hebr. 4 : 13.) 
Whence cometh wisdom ? and wliere is the place of under- 
standing ? (Job 28 : 20.) God understandeth the way 
of it ; and he knoweth the place thereof. For he beholdeth 
the ends of the world ; and looketh on all things that are 
under heaven. Who made a weight for the winds, and 
weighed the waters by measure, when he gave a law for the 
rain, and a way for the sounding storms. Then he saw it, 
and declared, and prepared, and searched it. (Job 28 : 
23-27.) 

You meet with virtue and moral greatness ; — God is ho- 
liness itself. 

This is the song which the elect sing day and night in 
heaven : Holy, Holy, Holy, Lord God Almighty, who was, 
who is, and who is to come. (Apoc. 4 : 8.) And of him, 
it is said : The Lord is faithful in all his words : and holy 
in all his works. (Ps. 144 : 13.) Behold, from this source 
flows all the purity, all the moral goodness of men ! 

You look around you, and hail in your young companions 
the bloom of a fresh and beautiful life. A full and elastic 
vigor seems to be a part and parcel of youth. Immortality, 
however, is the Lord's, because he has life both in and out 
of himself ; whatever else lives, lives through him, and be- 
cause he lives. He also is the eternally immutable ; r.eavcn 
and earth shall pass away but thou, O God, shalt continue, 



- 586 - 



and they shall all grow old as a garment, and as a vesture 
shalt thou change them, and they shall be changed ; but 
thou art the self-same, and thy years shall not fail. (Hebr. 
I : II, 12.) 

With what rapturous pleasure you contemplate earthly 
beauty ! But how beautiful must he be in whom there is 
not, nor can be, any spot ; who is all light, and in whom 
there is not the least shadow or darkness ! (i. John i : 5.) 

Here, then, love reaches its summit. It wills God alone, 
God in all, God above all. It desires creatures only in 
connection with tlie Creator. It looks 

From Nature up to Nature's God, — 

from what the sun s'nines upon, to the Sun itself, to the 
source and centre of alllight. 

Thus, all creatures, the sun, the moon, and the stars, the 
earth, air and water, hills and valleys, fields and forests, 
fruits and flowers, animals, yea, and men w^th all their w^orks, 
become together as a gigantic record on which the perfec- 
tions of my God are written in glowing and luminous char- 
acters, are brought before my mind's eyejin all their variety 
and unity, their independence, their influence, their mutual 
relations. 

God is the centre of all. The united works of his almighty 
hand form, as it were, a many-stringed lyre, upon which a 
variety of majestic tones blend together, and yield to my 
entranced ear one infinitely sweetly-sounding harmony. 

Ah ! from how many aberrations would sacli a view of 
things preserve us ! No inordinate attachments would 
ever find room within us. All excess and abuse of our 
affections would soon have an end. Earthly beauty would 
no longer kindle sinful love in our hearts ; earthly 
goods no more allure us to their extravagant use : on the 



- 587 - 



contrary, eagle-like, our souls would soar aloft to the high- 
est, the most beautiful, the best. We would divest the 
creature of its earthliness, and love in it only that which is 
supernatural. We would love it in such a manner, as to 
prevent all disorder. Every affection would be well- 
regulated, crime would give place to virtue, punishment to 
reward. 

In all things, we would seek, and find God, the most 
anuable, God, the best, — realizing that to adhere to him is 
good. 

With such views, how different would be your inner life, 
young man i 

In what a different light, would the world appear to 
you ! 

What a different opinion you would entertain of the suf- 
ferings, the annoyances, the calamities of life ! Their bit- 
terness would be changed into sweetness ; the intolerable 
would become to you a source of consolation. 

Of course, suffering as such, and divested of its higher 
relations, will never appear lovely or desirable to man ; it 
is contrary to nature, to be, or to desire to be, unhappy ; 
but misfortune ceases where assent begins, and where the 
will cheerfully embraces the will of God. 

In misery, we should separate the earthly bitterness from 
the supernatural good, and love the former for the sake of 
the latter. Every cross is good, inasmuch as it comes from 
God, proceeds from his holy will, and by his permission ; it 
is good because, thereby, he intends our advantage and 
everlasting reward. (Rom. 8 : 28.) 

Hence, my son, love tribulation, — and what a little while 
ago appeared to you bitter — wi^,at seemed utterly opposed 
to your happiness, will btcome to you the source of an 
immovable equanimity, of the sweetest spiritual consolation, 
and most exalted gratitude to God. 



— ^.C8 — 



These are mysteries, young man, but they are not un- 
searchable ; they need only the light of faith ; and to un- 
derstand them, is consummate wisdom. 

O that these riddles might be solved by you ! You will 
yet be confronted by many troubles, in the course of 
your life — your feet may stray in many a thorny path — 
many storms may gather darkly over your head. What 
an immense gain it is to see the light which enlightens the 
obscurity of this valley of tears, — to gain a height from 
whose stand-point all that is most intolerable appears en- 
durable, nay, even amiable and desirable. 



161. 

SELF-ANNIHILATION. 

''''He ihat shall lose his life for my sake, shall find it.'' 
(Matt. 20 : 19.) 

All that is gooa in creatures originates from God, and 
is to be referred to God. Consequently, I must renounce 
myself, I must die to myself. 

Lord, I am tliy creature. I have everything from thee. 
AVliatever is good, praiseworthy, or amiable within me, has 
flowed from the inexhaustible fountain of thy infinite per- 
fections ! 

To thee, I must teach myself to return. In thee only 
can I again find myself. 

I must love myself only in thee, love only thee in my- 
self, Wherever my self-love prejudices thy love, there it 



- 589 - 



ceases to be a well-ordered love, — there, it becomes unholy, 
and damnable. 

Why do we love ourselves ? Either because we are good, 
or think ourselves good. But who gave us the good we 
possess ? Who is the model, the pattern, the original of 
all our good ? Thou, alone, O God ! our highest and best 
Good ! 

An inordinate esteem of ourselves originates from this, 
that we lose sight of the infinite Good, and, consequently, 
notice no longer the infinite distance which exists between 
our real or imaginary good qualities and the perfections of 
the holiest and most amiable God. 

To find one's self again in Goa, — what a gain ! To 
be able to say in truth : I live, now not I : but Christ 
liveth in me (Gal. 2 : 2), — what a pledge of a happy future 
life ! 

Behold, this is to find one's life after having lost it for 
God's sake, (Matt. 10 : 39.) 

How hard it is for man to renounce himself, to separate 
himself from himself, to thrust the death-bringing steel into 
his corrupt nature, to destroy in himself all that is sinful, 
sensual, and selfish ! 

Such detachment is difficult, to youth especially — the 
season so universally devoted to idleness, to selfish pleasure, 
and enjoyment. 

Then again — it is good to die to myself. He who wishes 
to find his soul, must lose it in that holy manner. Unless 
the grain of wheat fall into the ground, and die, itself re- 
maineth alone. But if k die, it bringeth forth much fruit. 
He that lovelh liis life, shall lose it : and he that hateth his 
life in this world, keepeth it unto life everlasting. (John 12. 
24, 25.) Why do I hesitate, why delay, making a perfect 
sacrifice of myself ? 

Let all perish in me that is not divine ! 



— 590 — 



Let the old man die with his concupiscence and malice ; 
away with him, away with him ! crucify him ! 

Let the flesh be subiect to the spirit, and the spirit to God. 

Restore in me, O God, thy orij^inal image and likeness, as 
it was once imprinted in Adam, but disfigured by his sin. 

May my heart be more and more purified, more and 
more detached from earthly things ; may my soul be ab- 
sorbed in heavenly things, my thoughts continually directed 
to the things above ! 

May my eye be continually fixed upon that uncreated 
Beauty, that highest, everlasting Good, which alone is worthy 
of all my desire, of all my aspirations, of all my love ! 

O joy ! O consolation I O happiness ! God is mine, and 
I am, finally, God's. 

O life, which alone deserves the name of living I O fore- 
taste of heaven, which consists in the undivided posses- 
sion of God ! 

O world, farewell I Though late, I have found the truth. 
I have come, after all, to the knowledge that God abund- 
antly bestows what thou didst promise to give, but never 
yet hast given me ! 



162. 

GOD ABOVE ALL. 

" But it is good for 711 e to adhere to 7ny God, and to put my 
hope i?i the Lord God:' *(Ps. 72 : 28.) 

O God, my God, when shall I love thee perfectly ? 
When shall I have so fully renounced creatures, that 
thou alone shalt live and reign in my heart? 

When shall I have so miOrtified nature within me, so di- 



— 591 — 



vested my heart of all inordinate attachments to creatures, 
and all affection for myself, that ihou canst enter into it, 
take undisputed possession thereof, and inhabit it without 
fear of ever again being disturbed ? 

O most generous God, who givest the good Spirit to 
them that ask thee (Luke ii : 13), add this to thy past 
benefits, and grant me to love thee above all ! 

O that I loved thee more than all that are near and dear to 
me, viz. : parents, brothers, sisters, benefactors, friends, — 
more than those persons in whom I revere great and 
amiable qualities, 

O that I loved thee more than money and possessions, 
more than earth's precious things and treasures, more than 
glory and human praise, more than comfort and worldly 
pleasures ! 

O that I loved thee more than myself, more than my 
understanding and my liberty, more than my body and my 
senses, more than my ease and well-being, more than health 
and life ! 

O how blind, how infatuated, how cold I am ! 

Marvelous contrast ! My young heart is keenly sus- 
ceptible to all impressions ; it is easily won, and captivated 
by trifles. And yet, much as thou hast done for me, I am 
ungrateful enough to forsake thee ! Thy love for me can 
never be expressed by earthly language, or measured by 
earthly measure, — and yet, I am not vanquislied by it ; dis- 
order and selfishness still reign in my heart ; I am still re- 
served, fickle-minded, cold, towards thee I 

O Lord, give me another heart, if the vain love of the 
world or of self, have made the one I possess, so cold that 
it can never more be inflamed by love for thee ; give me a 
heart wliose every fibre is devoted to thee, — a heart, which, 
as by natural instinct, closes itself against every creature, 
and opens its doors only to thee ; a heart which knows 



^ 592 — 



only of thy love, and makes every other love subservient tc 
thine. 

What do I seek for ? For what do 1 wait ? 

Will the beautiful things of youth ever be able tc cap 
tivate me permanently ? 

Alas ! how mutable are all created things ! What 
sparkles to-day in the freshest bloom, shall fade and die to- 
morrow. Thou, O Lord, thou, alone, art the essential beauty ; 
thou possessest it of thyself, and it is as imperishable as 
thyself. 

O how insufficient is all that beauty which can cnly be 
attained or enjoyed through the senses ! In God, is all 
possible beauty. In him are united all the individual and 
limited perfections of creatures. To gaze on thee, O Beauty 
ever ancient and ever new, is to contemplate heaven!} glory 
and exceeding, great delight ! 

It is good for me to adhere to thee. 

Draw me after thee ; keep me with thee let me never be 
separated from thee for all eternity ! 



163. 

HAPPINESS IN GOD. 
*' Taste, aiid see thai the Lord is sweei.'" (Ps. 33 : 9.) 
What is happiness ? 

Happiness is true felicity — happiness is harmony, con- 
cord, repose, peace. 

The purer, the more ardent, my love for God, the happier 
I am in God. 

Does not God completely satisfy m.e ? Have I anything 



— 593 ~ 



to desire, if I have God ? This might be the case, if besides 
God there were yet another good, that did not come from 
God. 

But no ; God is the first and highest, and therefore, the 
only, good. He alone deserves the name of Good. One is 
good, God. (Matt. 19 : 17.) God is good in himself, and his 
goodness overflows upon all created beings. 

O good God, how full of comfort is my soul, since it has 
found thee ! In thee, I liave everything. There is no ex- 
pectation of my spirit, no desire of my heart, which cannot 
find satisfaction and gratification in thee ! 

Butjhow immeasurably would my happiness be increased, 
if I could but penetrate more deeply into thee ! Spirit and 
heart would then approach nearer and nearer to their aim 
and end, and the harmonious development of all the powers 
and faculties of the soul, would fill my whole being with the 
purest joy and consolation. 

How truly hath St. Augustine said : The heart of man is 
restless until it finds repose in thee, O God ! 

The spirit seeks and searches ; — truth is its element. 
The heart desires ; — goodness is its element. 

The purest truth is God, the most perfect good is God« 
Love unites. Spirit and heart, then, arrive at that to which, 
according to their nature, they aspire. And shall not man 
be happy, exceedingly happy, through, and in, the love of 
God ? 

Happiness is freedom. The world talks much about 
freedom. Liberty is the watch-word of youth, in particular. 

You love freedom ? Love God, and you are free — and 
the freer, the more you love God. 

The more you love God, the more fetters you will be freed 
from ; the more you escape creatures, the more you escape 
yourself. 

The more you love God, the more closely your wiU will 



be fused into, and made one with, the holy will of God. 
And is not God freedom itself ? You shall share his liberty, 
the freedom wherewith Christ made us free. 

The more you love God, tlie more you remove yourself 
from evil ; but the height of liberty is, to be not even able 
to depart from the path of rectitude — to have only the 
choice between good and good. 

The fewer masters we have, the freer we are. He who 
loves God above all, who loves nothing except for God's 
sake, except in God, — he who finds God in everything, and 
refers everything to God, — acknowledges, inreality, only God 
as his Lord and Master ; consequently, he enjoys an inde- 
pendence such as is unknown to the great ones of this earth. 

Behold the freedom of tlie God-loving soul ! Do you 
not see how she hastens without any hindrance to God ? 
She knows but one end : The honor and glory of Iier God. 

Neither is she dependent in any way upon success or fail- 
ure. She has done her part, and has done it for God's sake ; 
therefore, she is quiet. She has found God, and attained her 
chief end, whether success or seeming faikire crowns her la- 
bor and pain. Her only solicitude is to please God, — and 
she pleases God when she does her duty ; tlie rest, she leaves 
to God. 

O holy freedom of the children of God ! — inexplicable 
riddle to that slave which is called the world ! How grand 
thou art ! how powerfully thou hast manifested thyself in 
the martyrs ! How victorious, in the holy confessors ! Who, 
they cry out, — who shall dare attempt to separate us from 
the love of Christ ? shall tribulations ? or distress ? or fam- 
ine ? or nakedness ? or danger ? or persecution ? or the 
sword ? O no, for I am sure, that neither death,, nor life, 
nor angels, nor principalities, nor powers, nor things pres- 
ent, nor things to come, nor height, nor depth, nor any other 
creature, shall be able to separate us from the love of God, 
which is in Christ Jesus our Lord. (Rom. 8 : 35, 38, 39.) 



164. 



PURE FRATERNAL CHARITY. ^ 

" He that lovetJi his brother^ abideth in the light. " 
(i. John 2 • lo.) 

To the gold of fraternal charity, the dross of many a 
less noble metal frequently attaches itself. To separate 
the one from the other, is the painful task of a soul that 
truly aspires to perfection. 

As self-love hinders the pure love of God, so it is also 
self-love which deforms the love of our neighbor, render- 
ing it suspicious, and depreciating its value. 

Where shall we find love that is free from selfishness 1 

We love our neighbor, because we count upon a return 
of love. 

We love our neighbor, because there is a prospect that 
he will repay us. 

We love our neighbor, because it gives us satisfaction. 

We love our neighbor, because we promise ourselves 
therefor, the award of human applause. 

We make distinctions, we savor only too much of flesli 
and blood. 

Our affections are governed by caprice. We love when 
we are in good humor ; and grow cold when we are dis- 
pleased or injured. 

The gold of our loves does not stand the test of fire. 
The least trifle is capable of alienating our heart from our 
neighbor. Real or imaginary ingratitude embitters us ; an 
insignificant misunderstanding leads to coldness, and even 



— 59^ - 

to dissension and discoid ; the smallest disregard for our 
person awakens anger, excites petty revenge, leaves behind, 
in the heart, deep traces' of the insult. How quickly is 
suspicion aroused ! How easily does jealousy awaken ! 

Young man, God does not treat us in this manner. He 
gives generously to us ; he pours out blessing upon bless- 
ing ; — a«id although we make him no return, he prevents 
us by his goodness : he does good to us, knowing that we 
shall requite him with evil ; we offend and insult him, and 
he caresses us ; we assail him with insolence and contempt, 
and he spares us ! 

Charity is gold ; gold docs not lose its value, so long as 
it remains gold. Even if covered with dust, forgotten, 
defaced, it still remains a noble, a royal metal. Gold as- 
sumes the finest, most exquisite forms ; it can be extended 
and expanded, almost to infinitude. The purer it is, the 
more precious, and the better adapted for the manufac- 
ture of delicately-wrought trinkets and ornaments. 

Young man, ask yourself : Whom do I love ? Why do 
I love ? How do I love ? When and how long do I love } 
If, in a sincere answer to these questions, you find that 
self-love has part in the love of your neighbor, (be it with 
regard to person, motive, manner, or extent,) then there 
is need of purification ; the dross must be separated from 
the gold, — yes, if necessary, by fire. 

Be not afraid of the labor or pain attendant upon this 
process. Charity is the queen of virtues. He that loveth 
his brother, abideth in the light, and there is no scandal in 
him. (i. John 2 : 10.) 

Only too easily does the earthly , the sensual, mingle 
with the affections of youth. Be careful. Give your love 
a supernatural basis. Be not deceived by form and ap- 
pearance. The divine image, the person of Christ in one's 
neighbor, the will and good pleasure of God, must be every- 
thing to you. 



165. 



WORKS OF MERCY. 
According to thy ability^ be merciful " (Tob. 4 : 8.) 

How much Christianity insists upon the active love of 
one's neighbor, you know very well. Our holy religion is 
the religion of love. 

He who does not love in action as well as in word, does 
not love at all. 

He that hath the substance of this world, and snail see 
his brother in need, and shall shut up his bowels from 
him ; how doth the charity of God abide in hira ? (i. John 
3: 17.) This holds good not only of almsgiving, but of 
every work of mercy, for the performance of which, we are 
not destitute of ways and means. 

You, young man, you must not neglect those good works, 
which will imprint on your moral character the stamp of 
genuineness, and offer to your love new and abundant 
nourishment. 

It may be that the occasion of actively assisting one's 
neighbor is not often offered to the young, eitlier because 
their possessions are not yet at their own free disposal, or 
because tliey are, as yet, but little acquainted with the re- 
quirements of their social relations ; tlie eye of charity, how- 
ever, is very keen — it soon discovers where help is needed, 
and how help can be given. 

And, since the God of love desires us all to do what we 



- 598 - 



can, with his co-operation, the young man finds the prac- 
tice of good works an easy matter, provided he be well 
penetrated with this conviction : The commandment of 
active charity concerns me as well as others ! 

Works of Christian mercy are : To feed the hungry, to 
give drink to the thirsty, to clothe the naked, to harbor 
the harborless, to ransom the captives, to visit the sick, to 
bury the dead. 

Choose. — If you can practise all of these works, do so. 
If you cannot practise all, at least do some of them. The 
easiest of all is almsgiving. Who has not from time to 
time, some little thing that he can give to the poor ? 

Perhaps you possess some superfluity — some object 
given you for your own enjoyment ; divide it with the poor. 
Many a young mark's need could be alleviated by you ! 
Do you know of no one to whom a small gift would be wel- 
come ? 

O, it is a sweet feeling to have made another happy, to 
nave conferred a benefit on him, to have prepared for him 
a pleasant moment ! Remember the words of the Lord 
Jesus : It is more blessed to give than to receive. (Acts 
20 : 35-) 

Do you not know that alms deliver from all sin, and from 
death, and will not suffer the soul to go into darkness ? 
(Tob. 4 : II.) 

Alms deliver from death ; and the same is that which 
purgeth away sins, and maketh to find mercy and life ever- 
lasting. (Tob. 12 : 9.) 

Water quencheth a flaming fire : and alms resistcth sms. 
(Ecclus. 3 : 33.) 

According to thy ability, be merciful. (Tob. 4 : 8.) 

Alms shall be a great confidence before the most high 
God, to all them that give it. (Tob. 4 : 12.) 

Daniel gave this counsel to the proud king : O king, let 



— 599 — 



my counsel be acceptable to thee, and redeem thou thy sins 
with alms, and thy iniquiiies with works of mercy to the 
poor : perhaps he will forgive thy offenses. (Dan. 4 : 24.) 

Therefore, said Tobias, according to thy ability, be mer- 
ciful, if thou have much, give abundantly : if thou have 
little, take care, even so, to bestow willingly a little. (Tob. 

4 : 8, 9-) _ 

Try it ; study in all quietude and truth, to be merciful 
for God's sake. When you have once realized how it re- 
freshes the heart to sow blessings, you will never desist from 
it. Casting joy into the heart of the afflicted, you will find 
that God will fill your own heart with joy, with sweetest 
consolation, with that delightful consciousness of his approv- 
al, which follows hard upon a good deed done for God's 
sake. 

And if your alms be attended with some personal sacri- 
fice or privation, your gift will have a double value before 
God, entitling you to a double reward from his hands. 

Moreover, almsgiving reacts with a peculiar blessing 
upon the heart of the donor. 

A merciful heart is, generally, more docile to the inspira- 
tions of God. He who is kind and gentle to his neighbor, 
cannot be hard towards God, or refuse what he demands. 

A merciful heart is, generally, a noble heart ; therein, 
high, sublime thoughts easily gain admittance ; therein, 
great resolutions are easier made, take quicker root, thrive 
and ripen more perfectly. 

A merciful heart is also a rich heart ; — rich in virtues, 
which bloom from the beautiful plant of mercy ; rich in 
personal blessings ; ricli in merits before God ; rich in the 
future favor of the great Judge, Christ our Lord. 

Therefore, according to our ability, let us be mercUul. 
(Tob. 4:8.) 

O, let us recognize Christ himself in the person of our 



— 6oo — 



needy fellow-man. Amen, 1 say to you, as long as you 
did it to one of these my least brelhren, you did it to me. 
(Matt. 25 : 40.) 

Let us make to ourselves friends of ihe mammon of ini- 
quity, that one day we may be received into the everlast- 
ing dwellings. (Luke 16 : 9.) 

In imitation of our Saviour, let us pass through the 
world, doing good. Let us by our noble actions, strive to 
blot out the horrid stains which monsters of avarice, cruelty 
and inhumanity have left upon the curse-laden earih. 

O, let us dry up some of the innumerable tears which 
corrstantly roll from the eyes of the children of Adam ! 

0, let us do our part to mitigate the heavy burden of sor- 
row and pain, that lies upon so many suffering hearts ! 

Son, defraud not the poor of alms ; and turn not away 
thy eyes from the poor. (Ecclus. 4 : i.) On the contrary, 
practise all good works, and thou shalt be as a merciful son 
of the Most High, and he will have mercy on thee more 
than a mother. (Tob. 4 : 10, 11.) 

Blessed are the merciful, for they shall obtain mercy. 
(Matt. 5 ; 7.) 



166. 

ZEAL FOR SOULS. 

^^He who causeth a sinner io he converted from ihe error of 
his way, shall save his soul from death, and shall cover a 
multitude of si?is.'' (James 5 : 20.) 

By the love which you bear to your own precious soul, 
and which you cannot refuse to her, without proving your- 
self void of reason and faith — save souls, do good to 



— 6oi — 



souls, convert souls, reform souls, lead souls to heaven ! 
Is it enough not to ruin souls ? 

Is it a merit that you have not purposely pushed anyone 
into the sea, and thus, exposed him to a watery grave ? 

You are standing on the shore during a storm, and, close 
to you, ship-wrecked people are wrestling and struggling 
in the water for life. Will you not throw to them a rope, 
3. plank—wherewith to rescue themselves ? Will you not 
stretch out your hand to them ; or, better still, launch out 
your boat, to pick up the sinking survivors of the wreck 
You say : It is none of my business ; 1 must take care of 
myself. O selfish, comfortless words ! O language of Cain ! 
who sulkily said : Am 1 my brother's keeper ? Can 
it be a matter of indifference to us, whether souls persevere 
in sin or not ? What would you think, if Jesus had spoken 
such language ? if the Apostles and their successors, whom 
God decreed, in his love, to snatch us from eternal death, 
had exclaimed : This is no business of ours ; let every 
man take care of himself ? 

But you urge : What opportunity have I of being use- 
ful to souls ? What can a young man do ? Who will heed 
what he says ? 

Young man, have you not also your own little circle ? 
Do you meet nobody, associate with no one ? Have you 
no brothers and sisters, no friends, no companions, no 
school-mates ? Do you not meet people who have immor- 
tal souls, elsewhere, than in the family circle, or among 
your usual a.:quaintances ? 

Know, that an upright, conscientious, prudent young man 
can do a great deal of good to others. Just because no one 
expects him to be an apostle, he finds more easy access to 
hearts, sows good seed more imperceptibly, yet incites to 
virtue more impressively. 

And then, there are so many spiritual works of mercy ; 



■ — 602 — 



To correct sinners, to teach the ignorant, to counsel the 
doubtful, to comfort the afflicted^ patiently to bear injuries, 
to forgive those that offend us, to pray for the living and 
the dead. You have your choice. 

Good example alone is most efficacious, and saves in- 
numerable souls. You are bound to give a good example ; 
to do otherwise, would be to fail in your duty. In and of 
itself, it is true, good example is not, properly speaking, zeal 
for souls, — especially, when it does not extend beyond the 
fulfilment of one's common Christian duties. We live 
among men, and, consequently, men will notice ifwe do our 
duty, and can be edified thereby, if they will. 

To pray for others, to recommend their spiritual progress 
to the Lord, — this is really a part of that zeal for souls, 
which must accompany every other good work ; it is 
God, alone, who giveth increase to the good seed. (i. Cor. 
3 : 7,) Truly zealous for souls, is he who deliberately, 
purposely, and consciously says or does what is apt to be 
profitable to the soul of his neighbor. 

» This holy zeal, however, must not be destitute of certain 
qualities ; like every other virtue*, it must remain faithful 
to its nature, and move within certain limits. 

True zeal for souls is prudent. Prudence, far from being 
rudely officious, makes us attentive to the proper time, 
shows us the appropriate means, the right measure, and the 
reasonable limits. 

Zeal for souls must be well-ordered. You must not 
rush needlessly into danger, in order to effect good. He 
that is evil to himself, to whom will he be good ? (Ecclus. 
14 : 5.) He who does not strive for heavenly goods for 
himself, how can he prove himself careful for others ? Our 
zeal must be regulated by the greater or less danger of him 
whom we seek to help. 

Zeal for souls must be intrepid. Shall you be able to dq 
any good, if you are timid and cowardly } 



— 6o3 — 



Zeal for souls must be patient. Be prepared for resistance. 

Do not lose heart if obstacles oppose you. The fortress 
rarely yields to the first assault. Oftentimes calculating 
perseverance has brought about that which has long defied 
impetuous courage. 

Acquire such a zeal for souls. 

Does not the indefatigable zeal of Satan abash you, — 
the unflaggingenergy of hell, which attempts everything, and 
shrinks from nothing, in order to draw souls to perdition ? 

Behold, how the busy, dauntless demons continually go 
about, like roaring lions, seeking whom they may devour, 
(i. Pet. 5:8.) 

You pray so often : Thy kingdom come. Are you in 
earnest ? What do you do for the coming of God's king- 
dom ? What do you do for the propagation, strengthening, 
and extension of the kingdom of God in the hearts of men ? 

Strip yourself, young man, of your narrow-minded self- 
love. Say not : I will be satisfied if I save my own precious 
soul ! O no ! take with you into heaven whomsoever you 
meet on the way. What tongue can tell the gratitude of 
those whom your charity has helped to place in the mansions 
of eternal bliss ! 

Here, is a dangerous familiarity, which you destroy by 
your influence ; there, a violent character, which is pacified 
by your gentleness ; now, you refute the heretical opinions, 
or remove pernicious prejudices ; you discountenance or re- 
buke improper, or indecent language. 

Here, you throw in a good word at the right time ; there, 
you place a pious book in some young companion's hand. 
Now, you keep one of your associates from bad company ; 
now, you bring him into contact with good people. Now, 
you invite one of your acquaintances to go with you to con- 
fession and Communion ; again, you requesta friend to take 
part in a work of mercy. 



— 604 — 

Who can detail all the artifices which a holy love and zeal 
for souls suggest ? 

And what will be the reward, young man, of all such no- 
ble endeavors ? My brethren, if any of you shall err from 
truth, and any one convert him : he must know, that he 
who causes a sinner to be converted from the error of his 
way, shall save his soul from death, and shall cover a mul- 
titude of sins. (James 5 : 19, 20.) 



167. 

THE DEATH OF THE JUST MAN. 
" Say to the just man that it is wellT (Is. 3 : 10.) 

Woe to me that my sojourn is prolonged ! (Ps. 119 : 5.) 

0 my God, how I long for thy holy Sion ! how my soul long- 
eth and fainteth for thy courts and thy altars ! (Ps. 83 : 3.) 

I desire to be dissolved and to be with Christ. (Phil. 

1 : 23.) Who will give me wings like a dove, and I will fly 
and be at rest ! (Ps. 54 : 7.) 

All around me are misery, and wretchedness, without meas- 
ure and without end ; every where, danger^ warfare, and 
vexation. Nowhere, consolation • nowhere, lasting repose 
or peace. On every side, bad people, pernicious allure- 
ments, a wicked world. No security, except in the land of 
stability ; no peace, except in the land of victory ; no joy, 
except in the land of eternal jubilation ! 

Patience, poor soul, — wrestle with the enemy, do man- 
fully, expect the Lord, and let your heart take courage, and 



— 6o5 — 



wait for the Lord. (Ps. 26 : 14.) Expect the Lord in pa- 
tience ; he will deliver you from the bonds of mortality. 
If you feel a strong desire for the holy heights ; if you find 
yourself urged to aspire from this valley of tears to that 
place for which you are destined, — rejoice, and be glad ! 
Foster that holy desire ; cherish it, nourish it, — not from 
cowardice or fear of tlie battle, but out of love, out of ea- 
gerness to be united for ever with God, the highest Good ! 

But ah ! before I arrive at this end, — there is much 
hard work yet to be done. The path I must travel is dark, 
dangerous, full of horrors. Death, — O death with all its 
terrors, — how the mere thought of it chills the blood, and 
benumbs the heart ! 

Fear not, O Christian, God-fearing soul ! Has not Jesus 
gone before you through this dark passage ? Yes, and he 
hath left upon the path shining traces, that we miglu fol- 
low him, full of confidence ; that we might overcome the 
terrors of death, and victoriously enter into the bright life 
of the glorified One. 

No doubt, the just man is also subject to human infirmity. 
Death overtakes him ; frailty, pain, and necessity seize him, 
operate powerfully upon him. With great labor and vio- 
lence, the spirit separates itself from the body : but — if the 
death of the wicked is very ill (Ps. 33 : 22), precious in 
the sight of the Lord is the death of the just. (Ps. 115 : 

15.) 

There, lies the good Christian, — peaceful and composed, 
awaiting his final hour. His countenance is serene ; his eye 
raises itself with confidence towards heaven. Temporal cares 
do not disturb him ; long since, he surrendered all things to 
the Lord. His heart is consoled, hoping to find grace 
before God. Long ago, he familiarized himself with the 
tb.ought of death ; he well knows that grim spectre ; he 
has often looked straight into his gloomy eye. The dying 



- 606 - 

man clasps the crucifix, the blessed sign of his redemption, 
— how lovingly he presses it to his fast-whitening lips ! 
From Jesus, he learns how to die, as from Jesus, he has 
learned how to live. 

There he lies, the good, pure-hearted young man ! Be- 
hind him, stretches a virtuous career ; before him, shines 
the bright river on whose further shore rises the kingdom 
of pure spirits, to whom he is drawn with an impetuous de- 
desire, as to the bosom of his dearest relations. Come, 
Lord Jesus, come I (Apoc. 22 : 20) is his ardent sigh. 

And Jesus comes. At his touch, the soul is separated 
from the body ! She soars aloft, surrounded by choirs of 
Angels — soars up to God in the land of the living. Hark to 
the sweet words from the lips of Jesus : Well done, good 
and faithful servant. (Matt. 25 : 23.) Come, thou blessed 
of my Father ! The portals of heaven are thrown wide 
open, and one more happy, blessed soul inhabits the courts 
of Paradise, — the legions of Saints number another glorious 
ransomed pilgrim in their glittering ranks ! 

Thus, dies the innocent soul — thus, she is rewarded, 
crowned and glorified for all eternity. Gladly she quits 
this sinful world, in order to enter the heavenly nuptial hall, 
arrayed in her spotless wedding-garment. 

Thus, too, expires the fervent penitent. Thus, the con- 
verted sinner finishes his laborious course, and happily 
passes to an everlasting repose and security. 

Let my soul die the death of the just, and let my end be 
like to them ! (Numb. 23 : 10.) 

Sin, alone, can make death terrible. Sin transforms the 
messenger of God into a horrid phantom. A good death 
is nothing more than a journey through the Red Sea of suf- 
fering into the Promised Land of God, into a land that 
floweth with milk and honey. (Exod. 2 : 8.) Does not the 
angel of the covenant accompany us on that journey 



■ — 6o7 — 



Does not the pillar of fire go before us to guide our feet 
through the darkness ? 

Say to the just man that it is well with him in that mo- 
ment of departure, which the wicked so justly fear. The 
just man shall eat of the fruit of his doings. (Is. 3 : 
10.) No guilty conscience torments him at the hour of 
death, no sad reminiscences then disturb the peace of his 
mind ; the approaching judgment has no terrors for him. 

O, say to the just man that it will be well with him 
that hour ! The day's work is done, — the evening of rest 
is at hand, — the hour of reward is striking. 

O, say to the just man that his lot is a happy one ! 
Past, are the uncertainty, the fear, the struggle. The end 
is attained, — salvation, secured ; the soul is saved, — heaven 
is gained ! 

O, say to the just man that it is well ! A surprise 
awaits him, unsuspected, inexpressible. A new world opens 
before him ; the Sun that shines therein makes the clear- 
est, brightest radiance of this world appear but as a dark 
shadow. 

Say to the just man that it is well ! His fetters are bro- 
ken ; he is free at last. No creature can hold him any 
more ; without let or hindrance, he can hasten to the 
bosom of his God. 

Say to the just man, that his felicity is ineffable. The 
hand which apparently despoiled, repays him with heav- 
enly treasures. Death lays open those overflowing coffers, 
whose treasures outvie all the gold and gems of earth 

Say to the just man that now, at last, he is happy. 
True, his earthly flowers have faded ; but now, blooming gar- 
lands of imperishable beauty are entwined about the brow 
of the victorious conqueror of the world, the flesh, and the 
devil. 

Say to the just man that it is well with him j all is con- 



— 6o8 — 



sumraated ; death has brought forth life, and the Christian, 
like the sun which has been briefly submerged in the 
clouds of night, — rises again, rejuvenated, in changeless 
loveliness and deathless splendor ! 

O say to the just man that it is well with him, — now, and 
for evermore ! Now, he reaps and enjoys the fruit of his 
labors, — he possesses, he rests, he enjoys. 



168. 

THE ETERNAL REWARD. 

''^ Behold y I C07ne quickly : and my reward is with me^ to 
render to every one according to his works, " 

(ApOC. 22 : 12.) , 

The Lord will not withhold from the victor the reward 
which he has so frequently and so solemnly promised him. 
Pie is faithful,— he is just and right. (Deut. 32 : 4.) 

And what has God promised ? 

Lo ! generous is the Lord ; a rich rewarder is our good 
God ! A man does his duty, and God recompenses him 
most liberally. He is liberal not only in his gifts — but also 
liberal, beyond human conception and expectation, in 
ihe manner of giving and the continuance of his gifts. 

To him that overcometh, I will give to eat of the tree of 
life, which is in the paradise of my God. (Apoc. 2 : 7.) 
What a glorious immortality ! 

To him that overcometh, I will give the hidden manna, 
and will give him a white stone \ and in the stone, a new 



■ — 6o9 — 



name written, which no one knoweth, but he that receiveth 
it. (Apoc. 2 : 17.) 

And he that shall overcome, and keep my works unto the 
end, to him I will give power (Apoc. 2 : 26, 27) : and he 
shall reign and be powerful. 

He that shall overcome, shall be clothed in white gar- 
ments : and I will not blot out his name out of tlie book of 
life : and I will confess his name before my Father, and 
before his Angels. (Apoc. 3 : 5.) 

He that shall overcome, I will make him a pillar in the 
temple of my God ; and he shall go out no more : and I 
will write upon him the name of my God, and the name of 
the city of my God, the new Jerusalem. (Apoc. 3 : 12.) 

To him that shall overcome, I will grant to sit with me 
in my throne : as I also have overcome and have sat with 
my Father in his throne. (Apoc. 3 : 21.) 

The just shall shine, and shall run to and fro like sparks 
among the reeds. They shall judge nations, and rule over 
people, and their Lord shall reign for ever. (Wisd. 3 : 7, 

^•^ . . 

The just shall live for evermore : and their reward is 
with the Lord, and the care of them with the Most High. 
Therefore, they shall receive a kingdom of glory, and a 
crown of beauty at the hand of the Lord : for with his 
right hand, he will cover them ; and with his holy arm, 
he will defend them. (Wisd. 5 : 16, 17.) 

I myself, says the God of truth, am their protector, and 
their reward exceeding great. (Gen. 15 : i.) I will be 
his God, and he shall be my son. (Apoc. 21 : 7.) 

Thou thyself, O my God, — thou great, infinitely perfect 
God ! thou holy, amiable God ! O superabundance of ful- 
filled hopes ! O riches, O glory, O sweetness ! And — for 
ever shall I reign — never shall my part be diminished — 
much less, shall it be taken away from me. (Luke 10 : 42 ) 



■ — 6io — ^ 



Heaven is not merely a place where there is no more 
pain or suffering ; in heaven is all joy and bliss , heaven is 
God himself ! 

True, the absence of every woe would be much ; the un- 
interrupted, ever-enduring enjoyment of whatever the puri- 
fied senses are able to desire, would be in itself a fulness 
of bliss ; but as the pain of the damned consists not only 
in the torment of the senses, but chiefly in the loss of God, 
— so the height of heavenly bliss is the vision, the posses- 
sion, and the enjoyment of God. 

O Lord, thy mercy is in heaven, and thy truth reacheth 
even to the clouds ! (Ps. 35 : 6.) O, how hast thou multi- 
plied thy mercy, O God ! 

We shall be inebriated with the plenty of thy house, and 
thou shalt make us drink of the torrent of thy pleasure. For 
with thee, is the fountain of life ; and in thy light, we shall 
see light. (Ps. 35 : 8-1 1.) 

When, after death, the soul of the just man has been en- 
abled by God to see him, after he has, as it were, immersed 
her in that light of glory which prevents the majesty of 
the Most High from overwhelming and annihilating her ; 
God gives himself to her that she may know, love, and see 
him — not as now, through a glass, in an obscure manner 
(i. Cor. 13 : 12) ; but as he is (i. John 3 : 2), face to face. 

Beholding the glory of tlie Lord with face uncovered, 
she is transformed into the same image from glory to glory, 
as by the Spirit of the Lord. (2. Cor. 3 : 18.) In thy light, 
we shall see light. (Ps. 35 : 10.) 

O incomprehensible wonders, wrought by the omnipo- 
tence, the love, and the generosity of our God ! To see 
God — here, all human thought stops short in awe and amaze- 
ment. To see the Invisible — to know the Incomprehen- 
sible — to possess the Infinite ! What a marvel ! What a 
joy! 



All the faculties of the soul participate in this happiness, 
especially the will — the most excellent of all. 

O vain world ! farewell. Never more, does he long for 
thee, who has once seriously reflected upon heaven. 

O Paradise ! fill my young heart with a restless desire 
for thee, that it may not cleave to these earthly clods, that 
all its fresh powers and faculties may be withdrawn from 
worldly thoughts and desires. 

O service of my God, worthy of so great a reward, — why 
do I not devote myself to thee more fervently, more per- 
fectly, more perseveringly ? 



169. 

THE HEAVENLY JERUSALEM. 

Blessed are ihey thai dwell in thy house ^ O Lord : they 
shall praise thee for ever a7id ever. " (Ps. 83 : 5,) 

And I saw the holy city, the new Jerusalem, coming down 
irom God out of heaven, prepared as a bride adorned for 
her husband And I heard a great voice from the 
throne saying : Behold the tabernacle of God with men ; 
and he will dwell with them : and they sliall be his people : 
and God himself wiih them shall be their God. (Apoc. 
21 : 2, 3.) 

Glorious things are said of thee, O city of God. (Ps. 86: 3.) 

O new Jerusalem, thou shalt shine with glorious light : 
and all the ends of the earth shall worship thee, (Tob. 
^3 •i.^^S-) The gates of Jerusalem shall be built of Sap- 



— 6l2 — 



phire, and of Emerald, and all the walls thereof round 
about of precious stones. All its streets shall be paved 
with white and clean stones, and Alleluia shall be sung in 
its streets. (Tob. 13 : 21, 22.) 

And Jerusalem shall rejoice in her children, because 
they shall all be blessed, and shall be gathered together to 
the Lord. (Tob. 13 : 17.) 

There, God shall wipe away all the tears from their eyes : 
and death shall be no more, nor mourning, nor crying, nor 
sorrow shall be any more ; for the former tilings are 
passed away. (Apoc. 21. 4.) 

The city itself will be pure gold, like to clear glass. 
(Apoc. 21 : 18.) No temple will be in it ; for the Lord 
God Almighty is the temple thereof, and the Lamb. 
(Apoc. 21 : 22.) The river of the water of life will flow 
there, clear as crystal ; and in the midst of the street 
thereof, and on both sides of the river, will be the tree of 
life, with its wonderful fruits. (Apoc, 22 : i, 2.) 

And the gates thereof shall not be shut by day : for 
there shall be no night there (Apoc. 21 : 25), nor fear of 
enemies. 

The city needeth not sun nor moon to shine in it : for 
the glory of God hath enlightened it : and the Lamb is 
the lamp thereof. (Apoc. 21 : 23.) The Lord God shall 
enlighten them : and they shall reign for ever and ever. 
(x\poc. 22 : 5.) 

Happy the people that haih these things, whose God is 
the Lord ! (Ps. 143 : 15.) 

Blessed is the people that knovveth jubilation. They 
shall walk, O Lord, in the light of thy countenance ; and 
in thy name, they shall rejoice all day, and in thy justice 
they shall be exalted. (Ps. 88 : 16, 17.) 

Blessed are they that dwell in thy house, O Lord : they 
shall praise thee for ever and ever ! (Ps. 83 : 5.) 



- 6i3 - 



How lovely are thy tabernacles, O Lord of hosts ! (Ps. 
83 : 2.) 

O, how great is the multitude of thy sweetness, O Lord, 
which thou hast hidden from them that fear thee ! (Ps. 
30 : 20.) 

Truly, the eye hath not seen, nor ear heard, neither hath 
it entered into the heart of man, what things God hath pre- 
pared for them that love him. (i. Cor. 2 : 9.) 

Behold, thus shall the man be blessed that feareth the 
Lord. (Ps. 127 : 4.) 

Dear young man, you are destined for all this glory. 
Why, then, do you suffer yourself to be drawn down into 
the mire of a sin-stained earth ? 

Why do the insipid enticements of a miserable world pre- 
vail over you more than the unchangeable promises of 
God, with whom, and in whom, alone, are true riches, hon- 
ors and pleasures ? 

Why are you, in sight of such a reward, miserly and nig- 
gardly towards so liberal a God — reserved towards so com- 
municative a God — narrow-hearted towards so generous 
a God ? W^hy is your magnanimity not inflamed ? Why 
does it not urge you to deeds of valor and to self-sacrifice ? 
Give, and it shall be given to you : good measure, and 
pressed down, and shaken togetlier, and running over, 
shall they give into your bosom. (Luke 6 : 38,) 

How your young life would blossom forth bright and 
rich in virtues, if you would often allow your thoughts to 
soar up to that heavenly Jerusalem, your true home beyond 
the clouds ; — if you would only permit the clear brightness 
of that divine City to penetrate into your heart, now veiled 
by the mists of the earth ! 

Let sinners possess this earth, if they will — let them cling 
to it, look upon it as their home, blind themselves with 
the dust which they constantly raise around them, — I will 



— 6i4 — 



eiitone songs of desire in my heart, I will bewail the misery 
of my pilgrimage, and raise the eye of my spirit to that be- 
loved, radiant Jerusalem whence I came forth, and to which 
I shall, one day, return as to the place of my rest. 

Upon the rivers of Babylon, there, I sit and weep : 
when I remember Sion : on the willows in the midst 
thereof, are hung up the instruments. The world ap- 
proaches and invites to joy ; songs it desires to hear, the 
world that holds me captive, and haughtily says : Be merry, 
and sing to me a hymn of the songs of Sion. How shall I sing 
the song of Sion in Babylon ? Treacherous Babylon ! thou 
wilt that I forget Sion ? No, in a strange land, I shall not 
sing the song of the Lord ; in Babylon, I shall never feel 
at home ; here, no false joy shall make me enthusiastic. 
If I forget thee, O Jerusalem, let my right hand be forgot- 
ten. Let my tongue cleave to my jaws, if I do not remem- 
ber thee : if I make not Jerusalem the beginning of my 
joy. (Ps. 136 : 1-7.) 



170. 

HEAVEN AND EARTH. 

Better is one day in thy courts above thousands!' 
(Ps. 83 : II.) 

Why do so many cling to this miserable world ? 
Because of the brief joys, the passing pleasures, which 
they enjoy, or, expect to enjoy, therein. 

And yet, those very pleasures are but a faint reflection of 



- 6is - 



those which await us above, and which, one day, are to su- 
perabundantly satiate our souls. 

Earthly joys are capable of inflaming our desire ; those 
of heaven awaken no desire in us. 

Behold, the joys of this lower world are common alike 
to the sinner and the just man ; and if such joys are sweet 
in their savor, what must be the bliss which God has re- 
served for his friends, which he imparts to his elect, and to 
the sharers of his glory ? 

The earth offers us its fruits, the sun shines, the stars 
sparkle, the dews of heaven glitter most joyfully ; the flow- 
ers send forth their delicious odors ; hills and valleys alter- 
nate in pleasing succession ; seas and rivers, the air, the 
forests, and the plains, afford an abode for innumerable 
creatures designed for the use and benefit of man. All 
these goods, all these riches and pleasures, are free to sin- 
ners and blasphemers, as well as to the just. What think 
you then will heaven be to them who have served God faith- 
fully, who have kept all his commandments, and done his 
will in all things ? If to his enemies he gives such great 
and beautiful things, have not his friends reason to expect 
infinitely greater, infinitely more beautiful gifts ? 

O what a difference is there between heaven and eartli, 
— between joys here, and joys hereafter ! Here, no pleasure 
is unalloyed ; every earthly joy is mingled with bitterness. 
How rarely are the beginning, the progress, and the end of 
a joy equally pleasant ! Sometimes, the acquisition is pain- 
ful ; again, the consequence is disappointing ; and at last, 
most unexpectedly, the bitterest wormwood robs the long- 
desired delight of its agreeable relish. 

The joys of heaven alone are pure, because in God alone 
goodness is without any admixture of evil. None is good 
but God alone. (Luke i8 : 19.) 

Here, joy is so short-lived ; you have hardly begun to en^ 



— 6i6 — 



joy tlie cup of lust, before it is snatched away from your 
lips. Even thougli its enjoyment should last for many years, 
death comes at last, and bewailing your fate, you cry out : 
I did but taste a little honey : and behold, I must die. (i. 
Kings 14 : 43.) 

In heaven, is constant and everlasting joy, because God 
never changes. He is yesterday, and to-day : and the same 
for ever. (Hebr. 13 : 8.) 

Here, no joy is complete, because we cannot fully enjoy 
any pleasure in this life. You may have a few drops, a 
little rivulet, — but only hereafter, can you possess the great 
Ocean, the mighty Source itself. 

There, your joy shall be full (John 16 : 24) ; nothing will 
be wanting to it, because God himself constitutes it, — the 
highest, the best, the Source of all that is True, Good, and 
Beautiful. 

Here, joys are often dangerous : sometimes, they lead 
us to forget the Creator ; sometimes, from an over-esteem 
of creatures, we pass from what is licit to what is forbidden, 
and become apostates, idolators, reprobates. 

In heaven, there is no shadow of danger, for God him- 
self is this heavenly joy ; and, in surrendering ourselves to it, 
we commit ourselves to God. 

O, better and more precious is one day in the courts of 
heaven, than a thousand days and more in all the joys of the 
world. (Ps. 83 : 11.) 

Young man, do you long for enjoyment ? Have patience. 
You are still a pilgrim on the road to your true country ; 
the traveler does not delay, or waste his time in amuse- 
ments, — he hastens forward, hoping for all his joys in the 
bosom of his beloved home. 

Alas ! many careless Christians, forgetful of their heav- 
enly extraction, settle down here upon earth, as if they 
were to remain here forever. Know they not that we have 



not here a lasting city, but seek one to come in the next life, 
with God, in the heavenly Jerusalem ? (Hebr. 13 : 14.) 

How did the Saints act? They pitched their tents here 
below, merely for a season, and were always ready to fold 
them, and exchange their temporary abode for the mansions 
of bliss in the city of God. 

Lift up your heart, young man ! Seek the things that 
are above ; where Christ is silting at tlie right hand of 
God. Mind the things that are above, not the things that 
are on the earth. (Col. 3 : i, 2.) 

Say, what is gold and silver ? What, honor ? What, 
the gratification of the senses ? What are power, glory, and 
renown ? What, luxury, riches, and human favor ! Do these 
things last ? Do they satiate ? do they give rest and peace 
Wait a little while ; have patience ; better, nobler, and 
more desirable things are reserved for you, if you but now 
renounce yourself, do violence to your passions, and enter 
upon the narrow way. 

The narrow way ends in heaven ; the broad way lead- 
eth to destruction. (Matt. 7 : 13.) 

O Fatherland ! O Home, sweet Home ! O heaven, 
abode of my God, destined to be, one day, my abode, — draw 
me up to thee, with tlie chains of restless and resistless desire. 
Earth is not the place of my repose. The rest of my life 
shall be passed in meriting heaven. Seeking not for rest, 
here below, — I shall hasten rather to enter into everlasting 
rest and joy. 



^ 6i8 — 



171. 

THE HAPPY ETERNITY. 

But we will walk in the fiame of the Lord, our God, for 
ever afid everP (Mich. 4 : 5.) 

Happiness that is true and perfect, excludes any possibil- 
ity of its coming to an end. 

Hell would not be hell, heaven would not be heaven, if 
both were not eternal. 

Let but one ray of hope penetrate into the black abyss 
of hell, and that which constitutes the especial torment of 
the damned, will be done away with ; let but one shadow 
of fear or uncertainty fall across the unchanging bright- 
ness of heaven, and the bliss of the elect is dimmed and ob- 
scured, their felicity is no longer a pure, a perfect one. 

They (the just) shall go into life everlasting. (Matt. 25 : 
46.) 

The inheritance of the blessed is incorruptible and un- 
changeable ; a crown that fadeth not, is reserved in heaven 
for them. (i. Pet. i : 4.) 

Your heart shall rejoice : and your joy no man shall 
take from you. (John 16 : 2 .) 

The blessed in heaven shall be happy as long as God shall 
be God, — their beatitude being God himself, whom they 
behold and possess, and in whom they repose. And this 
God is eternal, immortal, unchangeable, (i. Tim. i : 17.) 

Behold the tabernacle of God with men, . . . and he shall 



— 6ig — 



wipe away all tears from their eyes : and death shall be no 
more, nor mourning, nor crying, nor sorrow shall be any 
more. (Apoc. 21 : 3, 4.) They shall not hunger, nor 
thirst any more, neither shall the sun fall on them, nor any 
heat. For the Lamb shall rule them, and shall lead them to 
the fountains of the waters of life. (Apoc. 7 : 16, 17.) 

Therefore, for all eternity, they shall taste only joy, con- 
solation, peace, and happiness. 

Can these happy souls ever be deprived of their heaven ? 
Nevermore ! 

Can they ever be separated from God ? Can their 
bliss ever betaken from them ? Nevermore ! 

The Lord shall reign for ever and ever. (Exod. 15 : 18.) 
And we will walk in the name of the Lord, our God, for 
ever and ever. (Mich. 4 : 5.) 

O happiness above all happiness, — to be confirmed in 
happiness ! 

A whole eternity of this perfect bliss lies before me, — 
capable of no diminution, of no cessation ! 

All the splendors of earth shall have passed away, and 
my happiness endureth still ! 

Gold, silver, precious stones, and every fair and costly 
treasure which men esteem or desire, shall be consumed, 
or moulded into dust, — yet my riches will continue to 
endure ! 

Every earthly lust will be forgotten,- — yet my joy shall 
go on increasing more and more ! 

One thoroughly happy day here below, — one day without 
labor, without care, without vexation, without any admix- 
ture of bitterness, — how rare and wonderful a thing is this ! 
Yet, in heaven, there are millions and millions of years of 
unalloyed joy, of undisturbed rest, of uninterrupted jubi- 
lation ! 

Imagine that the whole of this vast globe were to be 



— 620 — 



removed a grain at a time, — but only one grain of sand 
in a thousand years, — what a long, long time ! Yet, rejoice, 
ye blessed in heaven, your joy will last longer ! 

Imagine that from the ocean, trom all seas, lakes, rivers, 
brooks and fountains, only one drop sfiould be drawn in a 
thousand years, — how long would be the time before the 
water-supply would be exhausted ! Rejoice, ye elect, your 
joy in heaven would then be but beginning ! 

Imagine that every star in the firmament, every drop of 
dew or rain, every snow-flake, every leaflet, every blade of 
grass, represented a span of a thousand years, — what a 
long, long time ! And yet, rejoice, O ye blessed in heaven, 
your joy will last still longer ! 

O good God ! O generous God ! for so brief a service, 
thou rewardest us with so prolonged a beatitude ! What 
is man, that thou shouldst be mindful of him with such 
goodness ? (Ps. 85 : 5) — that thou shouldst call him to a 
participation in thy own imperishable glory ? 

Thy friends, O God, are made exceedingly honorable ; 
their principality is exceedingly strengthened. (Ps. 138: 17.) 

And shall it cost me nothing to purchase such an eternal 
reward ? 

Depart from me, ye short-lived earthly enjoyments ; thou 
miserable, perishable world, get thee behind me ! Very 
soon thy syren-songs will die away, and the chalice of lust 
which thou offerest me, will soon be drained. Not so, the 
heavenly canticles of joy — not so, the pure joys of Paradise ! 
False, seductive pleasures pursue me no longer, assailing 
my youth with deceit or violence ! I now know where 
alone true, lasting happiness can be found. 

Eternity, happy eternity, thou shalt be the end of all my 
endeavors ! May the thought of it enliven my courage, 
inspire me to self-sacrifice, and strengthen me to final per- 
severance I 



— 621 — 



172. 

GOD THE FINISHER. 

J am Alpha, and Omega, the beginntfig and the endP 
(Apoc. I : 8.) 

Thou, O Lord, wert before all beings ; and, after time 
and all earthly things have reached their end, thou wilt 
continue to be, without any change, for all eternity ! 

I am Alpha, and Omega, the beginning and the end, saith 
the Lord God, who is, and who was, and who is to come, the 
Almighty. (Apoc. i : 8.) 

Everything proceeded from thee, O God, and every- 
thing, in turn, must return to thee. Thus, all the rivers 
run into the sea, yet the sea doth not overflow. (Eccles. 

1:7.) 

All things were made by thee, O Lord : and without 
thee was made nothing that was made. (John i : 3.) Thou 
art the efficacious cause of all things ; thou art also the 
final cause, the end of all. Through thee, and for thy 
sake, all things were made ; through thee, and in thee, all 
things find their consummaiion. 

Thou hast created man that he may know, love, praise 
and serve thee. If he do thy holy will here upon earth, 
after a short time of probation, thou receivest him to thy- 
self into heaven, and there completest in the most magnani- 
mous manner what his free will has here begun. The faith- 



— 622 — 



ful soul is united to thee ; she knows thee, she passes over 
into thee, and henceforth, lives in, and of, thee. 

From thee come those goods for which the heart of 
man longs. Thou art the last end of all and the highest 
Good, and besides thee, there is nothing that the soul de- 
sires. 

In heaven, tnou givest thyself entirely to her ; thou lov- 
est, and permittest thyself to be loved ; thou ever satiatest 
the happy heart with new delights. There, the soul has 
reached her great end — God. She craves no more — her 
happiness is complete, immeasurable, although thou, the 
infinitely delightful Good, hast and canst have, no measure I 

The more quickly and more perfectly one body is as- 
similated with another, the greater its influence upon the 
other. Thus, the fire has scarcely reached the wood, before 
the latter is united with the flames, and appears itself as 
fire. 

Similarity of character, even here upon the earth, is the 
natural consequence of long-continued and intimate inter- 
course between two persons ; and this is effected the quicker 
and the more perfectly, the more influence one of the 
persons exerts over the other. 

Think, then, of your soul, young man I — beholding God, 
reposing and living in God for all eternity, conversing with- 
out interruption, having continual intercourse with the high- 
est and most perfect Good ! What a purifying of your 
spirit ! What an inflaming of your heart ! What light, 
what warmth, what knowledge, what love ! Many waters 
cannot quench charity, neither can the floods drown it. 
(Cant. 8 : 7.) This charity produces a total change in us ; 
it is placed as a seal upon the heart (Cant. 8 : 6), so that 
it assumes the imprint of the Beloved, and reflects his image 
more and more clearly. 

Nay, illumined by the light of glory, the soul becomes as 



— 623 — 



like to God as a created spirit can resemble the Deity : 
she penetrates into God, and God, on his part, dwells with- 
in hev in a new, a more perfect manner than before. God 
communicates himself to the soul — that is, everything 
worthy of knowing, everything sublime, beautiful, and de- 
lightful is offered her in God. 

Upon this highest Good, the will throws itself with all 
the impetuosity of an inflamed desire ; and, since no bar- 
rier can stop the soul, by means of divine love, she unites 
herself to God in the most perfect manner possible. 

O divine life, O delightful life ! what satisfaction, what 
unspeakable joy, when the soul, as it were, beside herself 
with happiness, is united with so sublime an object, is lost 
in God, in that unreserved and perfect manner, correspond- 
ing entirely to her nature ! 

If now, we ar^ entranced with joy — if new life runs through 
our veins, and delight permeates our whole being, when a 
grand landscape presents itself to our view, or exquisite 
harmonies strike upon our ear : what delight will union 
with God prepare for our soul — a union so desirable to her, 
so agreeable to her essence — a union so perfect, a union 
which knows naught of separation. 

Do you now comprehend the sacrifices of the Saints ? 
Do you comprehend why they were drawn to God with 
such irresistible power ? why, during their earthly exile, 
they could find consolation only in the thought that they 
were doing the will of him, who, throughout eternity, would 
be the crown of their will, and the reward exceeding great ? 

O, my dear young man, strive to work a change in your 
worldly, selfish heart. Ennoble it ; labor, toil, strive, fear 
no pains. By your eternal salvation, by your hopes of a bliss- 
ful hereafter, educate' yourself for heaven, and build, with- 
out rest, the throne which you hope, one day, to ascend and 
enjoy. 



— - 624 — 



Know, that your degree of glory above will correspond ex- 
actly to your perfection here below. With what measure you 
measure, it shall be measured to you again. (Matt. 7 : 2.) 

If you now care but little to unite yourself with God, — 
if you are indolent, indifferent, self-sufficient, — well, then, 
the measure of your future happiness, the degree of your 
future vision, knowledge, and love, is far from great or high ; 
your own self-indulgence has lowered and limited it. 

If, on the other hand, you love much ; if you strive se- 
riously to advance in the knowledge and fear of God ; if you 
are solicitous to imitate Christ, to grow unto the perfect 
man, unto the measure of the age of the fulness of Christ 
(Ephes. 4 : 13) ; then, your heavenly love and knowledge 
will be proportioned to your earthly efforts — the steps of 
your future throne, lifted up higher and higher — they ap- 
proach nearer and nearer to the throne of the Most High, 

O God, Author and Finisher of our faith, in whom all 
perfection has its origin, its growth, and its consummation, 
bless the good will, the feeble endeavors, of a young man, 
who ardently desires to be entirely thine in time and in eter- 
nity ! Give me holy purposes worthy of such an aim. ; give 
me manly courage to execute them ; give me perseverance 
— yes, a perseverance which shrinks from nothing, and 
goes forth heroically and self-denyingly to its end ! 

O glorious resurrection from the deadly sluniber of inac- 
tivity, cowardice, and lukewarmness ! O splendid illumina- 
tion of that sombre darkness, wherein short-sightedness, 
blindness, narrow-mindedness have, hitherto, confined me I 

On to the light ! On to true greatness — on to sanctity 
— onward and upward to the heights of heavenly perfec- 
tion ! 

The Lord is the everlasting God, who hath created the 
ends of the earth : he shall not faint, nor labor ; neither is 
there any searching out of his wisdom. It is he that giveth 



- 625 — 



strength to the weary, and increaseth force and might to them 
that are not. Youths shall faint and labor, and young men 
shall fall by infirmity. But they that hope in the Lord, shall 
renew their strength ; they shall take wings as eagles ; they 
shall run and not be weary ; they shall walk and not faint. 
(Is. 40: 28-31.) Like giants, they run their course to the 
last, the highest End, — and there, O delight ! are glorious 
thrones which invite them to rest, and every ransomed son 
shall cry out in overflowing felicity : Here is my rest for 
ever and ever ! here will I dwell, for I have chosen it. (Ps. 
131 : 14.) 



In omnibus glorificetur Deus. Amen. 



— 627 — 



/ 



CONTENTS. 



PAGE 

Preface , . . i. 

FIRST BOOK. 

THE RETURN. 

1. Resurrections ......... 5 

2. The Time of Youth 8 

3. Life is Earnest . ........ 10 

4. The Soul .......... 13 

5. One Thing is Necessary ....... 16 

6. The Strait Way. . - 18 

7. True Happiness. ........ 21 

8. The Greatest Evil 23 

9. The Ruin of Sin . . . . . . . . 26 

10. The Ravages of Sin 30 

11. Sin and the Cross . . . . . . .• . 34 

12. Desecrated Youth . . . 37 

13. Hell , . , . ' . . . 40 

14. Eternity .......... 44 

15. The Holy Fear of God 47 

16. Time ............ 49 

17. The Excuses of the Sinner ...... 52 

18. Relapse into Sin ........ 56 

19. The Habit of Sin . . . . . . . . 59 

20. Delay of Conversion ........ 63 

21. Obstinacy and Presumption ...... 65 

22. A Bad Conscience ........ 69 

23. The Good Shepherd 72 

24. God's Infinite Mercy 73 

25. The Prodigal Son 77 

26. Conversion ... ...... 80 

27. The Sacrament of Penance ...... 83 

28. The Necessity of Confession 85 

29. The Consolation of the Sacrament of Penancd ... 88 

30. Confession is Easy ........ 93 

31. Examination of Conscience 98 

32. Contrition ....... . To2 

33. A Firm Purpose of Amendmeut ..... 107 

34. Sincere Confession ........ 109 

35. General Confession II2 

36. Satisfaction • . . . . , . . . ir6 

37. The Consolation of a Good Conscience . . < .119 

38. The Necessity of Penance 123 

39. Sincere Hatred of Sin 127 

40. The Spirit of Penance . . . . . . .130 

41. Perseverance 137 



— h2% — 

SECOND BOOK. 

CONFIRMATION IN GOOD. 

PAGE 

42. Creatures 140 

43. The Vanity of All Earthly Things 144 

44. Death 148 

45. Judgment 151 

46. The World. . . . . . . • . .153 

47. The Hour of Death . . . . ' . . . .158 

48. Christ— the Saints— the World l6l 

49. Spiritual blindness . , ...... 166 

50. Weakness of the W^ill . . . . . . .170 

51. Thoughtlessness . . . . . . . .174 

52. The Passions 177 

53. The Predominant Passion 180 

54. Avarice 183 

55. Selfishness 188 

56. Vainglory 191 

57. Ambition 194 

58. Envy 198 

5g. Idleness .......... 202 

60. An Inordinate Longing for Pleasure . . . . . 205 

61 Intemperance ......... 209 

62. Impurity .......... 213 

63. The Ruin Caused by Impurity 216 

64. The Spirit of Independence ...... 221 

65. The Spirit of Untruth 226 

66. The Spirit of Uncharitableness ...... 230 

67. Scandal 234 

68. The Abuse of the Holy Sacraments . .... 238 

69. Human Respect ........ 244 

70. The Injury Produced by*Human Respect .... 247 

71. The Proximate Occasions of Sin. ..... 252 

72. Associations . 256 

73. Books 261 

74. Temptations ......... 266 

75. Illusions and Faults in Temptations ..... 269 

76. Conduct During the Time of Temptation .... 272 

77. Venial Sin 276 

78. The Dangers of Venial Sin .... . . 279 

79. Prayer .......... 283 

80. Frequent Confession 289 

81. Confessions of Devotion ....... 294 

82. The Bread of Life 297 

83. The Most Efficacious Antidote 301 

84. Holy Communion . . . . r . . 303 

85. Frequent Communion ....... 308 

56. The Lord is my Shepherd . , 312 



^ 629 — 



THIRD BOOK. 



PROGRESS. 

PAGE 

87. Jesus, Our King 319 

88. The True Definition of Virtue. ..... 322 

89. Means of Acquiring True Virtue ..... 326 
go. The Spirit of Faith . . . . , . . . 329 

91. Piety 332 

92. Confidence in God 338 

93. The Love of Our Neighbor 340 

94. Holy Obedience 345 

95. Meekness 348 

96. Forgiveness of Injuries 351 

97. The Pressing Duty of Charity 356 

98. True Friendship 360 

99. Labor 364 

100. True Manliness 368 

101. Holy Purity 372 

102. Interior Recollection ....... 376 

103. Guard over the Senses 378 

104. Humility 382 

105. Humility Exalts 386 

106. Cheerfulness . 389 

107. Recreations 393 

108. Politeness of Manners 396 

109. Our Daily Actions 401 

no. A Good Intention ........ 404 

111. The First Movements of the Day 408 

112. The Holy Sacrifice of the Mass ..... 411 

113. Behavior in Church ... 415 

114. A Life of Discipline 420 

115. Good Thoughts 423 

116. Spiritual Reading ........ 428 

117. Meditation 432 

118. Different Methods of Prayer 437 

119. The Evening ......... 440 

120. Life with the Church 444 

121. The Sundays and Holy-Days ...... 449 

122. The Word of God 453 

123. Devotion to the Blessed Mother of God .... 457 

124. The Holy Guardian Angel 461 

125. The Two Banners 464 

126. A Picture of War 468 

127. Three Divisions of the Great Army ..... 471 

128. The Future and the Present ...... 474 

129. W^ith God is Counsel 477 

130. Bethlehem 481 

131. Nazareth . 484 



— 630 — 



PAGE 

132. Golgotjia ....... . . 487 

133. The Secular State ....... . 490 

134. Entrance into the World . ...... 493 

135. Tlie Sacred Priesthood 497 

136. The Call to the Priesthood , . . . , . 502 

137. The Evangelical Counsels ...... 506 

FOURTH BOOK. 

CONSUMMATION. 

138. Holy Youth 515 

139. Holiness . ......... 517 

140. Aspirations for Holiness 521 

141. Divine Inspirations . 524 

142. Instruction and Guidance . , . . . . 525 

143. The Love of God , . , • . . . , . 530 

144. The Measure of Our Love for God , . , . . 532 

145. The Benefits of God 534 

146. Grateful Love 539 

147. The Love of Conformity . . . . . . . 541 

148. Magnanimous Love 543 

149 The Presence of God ... .... 547 

150. Continual Prayer ........ SA9 

151. Interior Life ......... 552 

152. Obstacles to Union with God ...... 556 

153. Converse with Jesus in the Most Holy Sacrament . . 559 

154. Devotion to the Sacred Heart of Jesus .... 563 

155. Active Love 568 

T56. Passive Love . . . . . , . , . 570 

157. Mortification . . . . . . . . . 573 

158. The Love of the Cross . 577 

159. Thirst for Crosses ........ 581 

160. Detachment from Creatures 583 

161. Self-Annihilation . . ■■ 588 

162. God Above All 590 

163. Happiness in God ....... . 592 

164. Pure Fraternal Charity 595 

165. Works of Mercy 597 

166. Zeal for Souls . . . . . . . . . 600 

167. The Death of the Just Man 604 

168. The Eternal Reward 608 

169. The Heavenly Jerusalem . . . . . . . 6rr 

170. Heaven and Earth 614 

171. Happy Eternity ........ 618 

172. God the Finisher 621 



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